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A MANUAL OF BUDHISM.
MANUAL OF BUDHISM,

IN ITS MODERN DEVELOPMENT;

TRANSLATED FROM SINGHALESE MSS.

BY R. SPENCE HARDY,
~
AUTHOR OF ‘‘ EASTERN MONACHISM,” ‘‘ DEWA-DITARMA-DARPANAYA," ETC.

SECOND EDITION.

 

WILLIAMS AND NORGATE,
14, HENRIETTA STREET, COVENT GARDEN, LONDON:
Aanp 20, SOUTH FREDERICK STREET, EDINBURGH.

1880.
vy
PUBLISHERS’ NOTICE.

THE present volume having been out of print for
some time, the demand for it, however, still being so
great that copies have been sold in public sales for
several pounds, the publishers have been induced to
reprint a small edition of the work. They have taken
the opportunity of correcting a few errors, and adding
a much more complete Index, which has been kindly
compiled by Dr. Frankfurter of Berlin, who is
pursuing Pali studies in London. In every other
respect the present is an exact reproduction of the
first edition.

March, 1880.
PREFACKH.

In the preparation of the present Manual, I have
kept one object steadily in view. It has been my
simple aim, to answer the question, “ What is Bud-
hism, as it is now professed by its myriads of
votaries ?” A deep interest in the subject ; intense
application ; honesty of purpose ; a long residence in
a country where the system is professed ; a daily use
of the language from which I have principally trans-
lated ; and constancy of intercourse with the sramana
priests; have been my personal advantages to aid
me in the undertaking. In nearly all other respects,
the circumstances in which I have been placed have
been unfavourable. Throughout the whole course
of my investigations, I have had to exercise a
laborious ministry ; with the exception of one brief
interval, I have been at a distance from any public
library; I have received no assistance from any
society, literary or religious, though that assist-
ance has not been unasked ; my acquaintance with
the lore of Europe is limited ; and I have had little
or no access to recent publications on subjects of
Asiatic literature. I have been charged by my
friends, with great temerity in risking, unaided, the
publication of the present work ; but the same spirit
that animated me to pursue my task, year after year,
PREFACE. vli

in the solitude of an eastern village, has urged me
onward, to complete my undertaking, in the issue of
the Manual now sent forth, from a more privileged
residence in my native land.

My previous work, on Eastern Monachism, de-
scribes the discipline, rites, and present circumstances
of the Budhist priesthood. Ali the reviewers who
have noticed it, have spoken of it in favourable terms ;
and I am sincerely grateful for the encouragement
that, from this source, I have received. To avoid a
seeming egotism, in quoting from myself, I have
restricted to the Index all reference to its pages.
Inadvertently, a few sentences that have appeared in
it, are inserted in the Manual. By a perusal of both
these works, the student will be prepared to under-
stand the general outline of the system ; as, although
its literature is elaborate, its elementary principles
are few.

The native authors are not studious of method ;
and it is a formidable task to reduce their materials
to order. The arrangement I have adopted may be
open to objection ; but it must be remembered, that
this is the first attempt to form an analysis of the
deeds and doctrines attributed to Gétama. In the
first two chapters I have described the various worlds
of the universe ; their cycles of decay and renova-
tion ; their terrene continents ; their abodes celestial ;
their places of torment ; and the men, the divinities,
the demons, and the other orders of being, by whom
they are severally inhabited. It is necessary to
understand these matters, or the sequel will be an
impenetrable mystery. The third chapter is devoted
to an account of the origin of the present race of men,
vili PREFACE,

with a more extended description of the teachings of
Gétama and his disciples on the subject of caste. He
was preceded by other Budhas, in ‘‘ numbers without
number,” some of whose acts are detailed in the
fourth chapter. Gétama became a Bédhisat, or a
candidate for the Budhaship, myriads of ages before
his birth as a prince in Magadha ; and in the fifth
chapter we have his history during some of these pre-
vious states of existence. This is followed by a
notice of his ancestors, tracing his lineage, by the
race of the sun, from the first king. In the legends
of his life, we learn the circumstances of his birth ;
the promise of his youth, his marriage, and his sub-
sequent abandonment of the world ; his contest with
the powers of evil; the attainment of the Budhaship,
by which he received the supremacy of the universe,
with unlimited power to do or to know; his first
converts ; his principal disciples ; the most celebrated
of his acts during a ministry of forty-five years; the
distribution of his relics ; and a detail of his dignities,
virtues, and powers. The concluding chapters present
a compendium of the ontology and ethics of Budhism,
as they are understood by the modern priesthood,
and now taught to the people.

In confining myself, almost exclusively, to transla-
tion, | have chosen the humblest form in which to
reappear as an author. I might have written an ex-
tended essay upon the system, as it presents a rich
mine, comparatively unexplored ; or have attempted
to make the subject popular, by leaving out its
extravagances, and weaving its more interesting
portions into a continued narrative ; but neither of
these modes would have fulfilled my intention. They
PREFACE. 1X

would have enabled me only to give expression to an
opinion ; when I wish to present an authority. I
have generally refrained from comment ; but in order
thereto, have had to lay aside matter that has cost
me much thought in its preparation.

The attentive reader will observe numerous discre-
pancies. These occur, in some instances, between one
author and another ; and in others between one state-
ment and another of the same author. I am not
aware that I have omitted any great feature of the
system ; unless it be, that I have not given sufficient
prominence to the statements of my authorities on
the anatomy of the body, and to their reflections on
the offensive accompaniments of death. It is probable
that a careful review of insulated portions of the
work will discover errors in my translation; as in
much of my labour I have had no predecessor ; but I
have never wilfully perverted any statement, and
have taken all practicable methods to secure the
utmost accuracy. In the ontological terms I have
usually adopted the nomenclature of the Rev. D. J.
Gogerly, of the Wesleyan Mission in Ceylon. It is
greatly to be regretted that the writings of that
gentleman are so limited ; as they are an invaluable
treasure to the student of Budhism.

Not without some emotion, and with sincere hu-
mility on account of the imperfections of my work, I
now conclude my oriental researches. They were
commenced in my youth ; more than a quarter of a
century has rolled over during their progress ; and
they have been constantly carried on, with more or
Jess earnestness, until the present moment. By the
messengers of the cross, who may succeed me in the
x PREFACE.

field in which it was once my privilege to labour, this
Manual will be received, I doubt not, as a boon; as
it will enable them more readily to understand the
system they are endeavouring to supersede, by the
establishment of the Truth. J see before me, loom-
ing in the distance, a glorious vision, in which the
lands of the east are presented in majesty ; happy,
holy, and free. J may not; I dare not, attempt to
describe it ; but it is the joy of my existence to have
been an instrument, in a degree however feeble, to
bring about this grand consummation. And now, my
book, we part ; but it shall not be without a fervent
prayer that God may speed thee.
CONTENTS.

Pace

PrRerace . . . ‘ Ss 4 vi
CHAPTER I.

THe System or rae UNIVERSE . ws ; 1
CHAPTER II.

THE VARIGUS ORDERS OF SENTIENT EXISTENCE.  . 3 87

CHAPTER III.

Tue Primitive Ivwapitants oF THE HarrH; THEIR Facu
rrom Purity; aND THEIR Division 1nro Foun Casres 64

: CHAPTER IV.

Tue BupHAs WHO PRECEDED GdTaMa. . . «we € 88
CHAPTER V.

Gorama BoépuHisat; HIS Virtues anD Staves or Bring . 100
CHAPTER VI.

Tur Ancestors or GoTamMa BupHa .. . : 128
Ail

xi CONTENTS.

CHAPTER VII.

Tur Lecenpary Lirz or Gétama Bupa —

CHAPTER VIII.

Tue Dicniry, Virtues, AnD Powers oF Bupa .

CHAPTER IX.

Tue OntoLocy or Bupuism .

CHAPTER X.

Tur Eruics or Bupuism .

PaGE

141

372

402

477
A MANUAL OF BUDHISM.

I. THE SYSTEM OF THE UNIVERSE.

I, THE NUMBER CALLED AN ASANKYA, AND THE VARIOUS KINDS OF CYCLES
CALLED KALPAS.—II. THE CLUSTERS OF WORLDS CALLED SAKWALAS.—
III. THE WORLDS, MOUNTAINS, SEAS, AND CONTINENTS, CONNECTED
WITH THE EARTH.—IV. THE SUN, MOON, AND PLANETS.—V. THE
DEWA-LOKAS, BRAHMA-LOKAS, AND PLACES OF SUFFERING.—VI. THE
PERIODICAL DESTRUCTION AND RENOVATION OF THE UNIVERSE.

I. Tue cycles of chronology are reckoned by asankyas (1) ;
a word that conveys the idea of innumerable, incalculable,
from a, negative, and sankya, number, that of which the sum
or qnantity can be determined.

The number of the years to which the life of man ig ex-
tended never remains at one stay. It is always on the in-
crease or undergoing a gradual diminution; but it never
exceeds an asankya in length, and never diminishes to less
than ten years; and the progress of the change is so slow as
to be imperceptible, except after long intervals of time. A
decrease in the age of man is attended by a correspondent
deterioration in his stature, intellect, and morals.

From the time that man’s age increases from ten years to
an asankya, and again decreases from an asankya to ten years,
is an antah-kalpa (2). Eighty antah-kalpas make a maha-
kalpa. There is a species of cloth, fabricated at Benares, of
the cotton that is unequalled in the delicacy of its fibre. Its
worth, previous to being used, is unspeakable; after it has
been used, it is worth 30,000 nila-karshas (of the value of
20 or 30 small silver coins); and even when old, it is worth
12,000 karshas. Were a man to take a piece of cloth of this

7 B
2 A MANUAL OF BUDHISM.

most delicate texture, and therewith to touch, in the slightest
possible manner, once in a hundred years, a solid rock, free
from earth, sixteen miles high, and as many broad, the time
would come when it would be worn down, by this imper-
ceptible trituration, to the size of a mung, or undu seed.
This period would be immense in its duration; but it has
been declared by Budha that it would not be equal to a maha-
kalpa.

II. There are innumerable systems of worlds; each system

having its own earth, sun, moon, &c. (3). The space to
which the light of one sun or moon extends is called a sak-
) wala. Each sakwala includes an earth, with its continents,
islands, and oceans, and a mountain in the centre called Maha
Méru; as well as a series of hells and heavens, the latter
being divided into déwa-lékas and brahma-lékas. The sak-
/walas are scattered throughout space, in sections of three
‘and three. All the sakwalas in one section touch each other,
-and in the space between the three is the Lékantarika hell.
Each sakwala is surrounded by a circular wall of rock, called
.the sakwala-gala.
~ Were a high wall to be erected around the space occupied
by a hundred thousand kelas of sakwalas (each kela being
ten millions), reaching to the highest of the heavens, and the
whole space filled with mustard seeds, a rishi might take
these seeds, and looking towards any of the cardinal points,
throw a single seed towards each sakwala, until the whole of
the seeds were exhausted ; but though there would be no more
seeds, there would still be more sakwalas, in the same direc-
tion, to which no seed had been thrown, without reckoning
the sakwalas in the three other points.

The sakwala systems are divided into three classes :—1.
Wisayak-sétra, the systems that appear to Budha. 2. Agnyd-
sétra, the systems, a hundred thousand kelas in number, that
receive the ordinances of Budha, or to which the exercise of
his authority extends. 3. Jammak-sétra, the systems, ten
thousand in number, in which a Budha may be born (between
the birth in which he becomes a claimant for the Budhaship,
I. THE SYSTEM OF THE UNIVERSE. 3

or a Bodhisat, and the birth in which he attains the supre-
macy), or in which the appearance of a Budha is known, and
to which the power of pirit, or priestly exorcism, extends. _

There are three other sections into which each sakwala is'
divided :—1. Aripawachara, the lékas, or worlds, in which
there is no perceptible form. 2. Ru&pawachara, the worlds in,
which there is form, but no sensual enjoyment. 3. Kama-
wachara, the worlds in which there is form, with sensual en-|
joyment. /

Every part of each sakwala is included in one or other of
the following divisions :—1. Satwa-léka ; the world of sen-
tient being. 2. Awakdsa-léka; the world of space, the
empty void, the far-extended vacuum. 3. Sanskdra-léka,
the material world, including trees, rocks, &c.

III. At the base of each sakwala is the vacuum called
Ajatakasa, above which is the Wa-polowa, or world of wind,
or air, 960 yojanas in thickness; the world of air supports
the Jala-polowa, or world of water, 480,000 yojanas in thick-
ness ; and immefiately above the world of water is the Maha-
polowa, or the great earth, 240,000 yojanas in thickness,
which is composed of two superior strata, viz., the Sala, or
Gal-polowa, consisting of hard rock, and the Pas-polowa,
consisting of soft mould, each of which is 120,000 yojanas in
thickness. The under surface of the earth is composed of a
nutritious substance like virgin honey. In the centre of the
earth is the mountain called Maha Méru (4), which, from its
base to its summit, is 168,000 yojanas in height. On its top
is the déwa-loka called Tawutisa, of which Sekra is the regent,
or chief. Between Maha Méru and the rocks at the extreme
circumference of the earth are seven concentric circles of
rocks (5), each circle diminishing in height as it increases in
extent. Between the different circles of rocks there are
seas (6), the waters of which gradually decrease in depth,
from Maha Méru to the outermost circle, near which they are
only one inch. In the waters of these seas there are various
species of fish, some of which are many thousands of miles
in size.

B2
4 A MANUAL OF BUDHISM.

In each earth there are four dwipas, or continents, the in-
habitants of which have faces of the same shape as the conti-
nent in which they are born. 1. Uturukurudiwayina (7),
in shape like a square seat, and 8,000 yojanas in extent, on
the north of Maha Méru. 2. Puirwawidésa, in shape like a
half-moon, and 7,000 yojanas in extent, on the east of Maha
Méru. 3. Aparagédana, in shape like a round mirror, and
7,000 yojanas in extent, on the west of Maha Méru. 4,
Jambudwipa, three-sided, or angular, and 10,000 yojanas in
extent, on the south of Maha Méru. Of these 10,000 yoja-
nas, 4,000 are covered by the ocean, 3,000 by the forest (8),
of Himéla (the range of the Himalayan mountains), and 3,000
are inhabited by men.

The sakwala in which Gétama appeared is called magul,
festive, or joyous, because it is the only one in which a su-
preme Budha is ever born; and for the same reason, the
most sacred continent in this sakwala is Jambudwipa. In
the centre of this continent is the circle called Bodhi-man-
dala, which is, as it were, its navel; and this circle is so
called because it contains the bédha, or bdé-tree, under which
Gotama became a Budha.

In the earlier ages, there were 199,000 kingdoms in Jam-
budwipa; in the middle ages, at one time, 84,000, and at
another, 63,000 ; and in more recent ages about a hundred.
In the time of Géotama Budha this continent contained
9,600,000 towns, 9,900,000 seaports, and 56 treasure cities.

IV. The sun and moon continually move through the
heavens in three paths, accompanied by the stars that are in
the same division of the sky (9). The sun gives light to
the whole of the four continents, but not at the same time.
Thus, when it rises in Jambudwipa, it is in the zenith to the
inhabitants of Purwawidésa, whilst at the same time it is
setting in Uturukuru, and it is midnight in Aparagédana.
Again, when the sun rises in Aparagédana, it is mid-day in
Jambudwipa, sunset in Purwawidésa, and midnight in Uturu-
kuru. When the sun, moon, and stars go to the other side
of the circle of rocks nearest to Maha Méru, called Yugand-
I. THE SYSTEM OF THE UNIVERSE. 5

hara, they appear to set to the inhabitants of Jambudwipa.
The sun and moon are at regular intervals seized by the
astirs Rahu and Kétu; and these periods are called grahanas,
or seizures (eclipses), The declination of the sun is caused
by its gradually passing once in each year, from Maha Méru
to the extreme circumference of the sakwala, and from the
extreme circumference to Maha Méru.

V. There are six déwa-lékas (worlds in which there is the
enjoyment of happiness), and sixteen brahma-lokas (in which
the enjoyment is of a more intellectual character, gradually
verging towards supreme tranquillity and utter unconscious-
ness) (10). Under the rock Maha Méru is the residence of |
the astirs. The principal narakas (places of suffering) are /
eight in number (11).

VI. The earth, inhabited by men, with the various conti-
nents, lékas, and sakwalas connected with it, is subject alter-
nately to destruction and renovation, in a series of revolutions,
to which no beginning, no end, can be discovered. Thus it
ever was; thus it will be, ever.

There are three modes of destruction. The sakwalas are
destroyed seven times by fire, and the eighth time by water. |
Every sixty-fourth destruction is by wind. a

When the destruction is by the agency of fire, from the
period at which the fire begins to burn to the time when the
destruction is complete, and the fire entirely burnt out, there
are 20 antah-kalpas. This period is called a sangwartta-
asankya-kalpa.

From the period at which the fire ceases to burn to the
falling of the great rain (12) by which the future world is to
be formed, there are 20 antah-kalpas. This period is called
a sangwarttastayi-asankya-kalpa.

From the first falling of the seminal rain to the formation
of the sun, moon, rocks, oceans, &c., there are 20 antah-
kalpas. This period is called a wiwartta-asankya-kalpa.

After the elapse of 20 antah-kalpas more, a great rain
begins to fall; and this period is called a wiwarttastayi-
asankya-kalpa.
6 A MANUAL OF BUDHISM.

Thus there are four great cycles of mundane revolution:
—1. Of destruction (as the names given to the four asankya-
kalpas respectively signify). 2. Of the continuance of
destruction. 3. Of formation. 4. Of the continuance of
formation. These four asankya-kalpas make a maha-kalpa.

1. An Asankya.

Were all the mould of which the Great Earth is composed to be
counted in molecules the size of the seed called tibbatu ; or all the
water of the four great oceans, in portions diminutive as the rain-
drop ; the result would be anumber of vast extent ; but even this
great accumulation would be utterly inadequate to set forth the
years in an asankya. All the matter in all worlds would fail as a
medium by which to exhibit its greatness, and the most skilful
arithmeticians are unable rightly to comprehend it; but some
idea of its magnitude may be gained from the following scale of
numeration.*

10 decenniums . . make . . 1 hundred.
10 bundreds. . . . . . . . +1 thousand.
100 thousands... . . . . IL daksha.
100 lakshas . . . . . . +. . I koti, or kela.
100 lahshas of kétis. . . . . . 1 prakdéti.
. 1 kéti of prakétis. . . . . . Lkotiprakdti
1 ,, kétiprakétis . . . . 1 nahuta.
1 ,, mnahutas. . . . . . I ninnahuta.
1 ,, ninnahutas. . . . 1 hutanahuta.
1 4, ‘butanahutas . . . . 1 khamba.
1,4, khambas . .. . . 1 wiskhamba.
1,4, wiskhambas . . . lababa.
1,4, ababas . . . . « Lattata
ls, attatas . . . . . . 11 ahaha.

* Every sentence that appears in the smaller type is translated from some
Singhalese MS.; but as the native works abound with repetitions from
each other, in the same paragraph I have sometimes culled a portion from
several different authors. I have not thought it necessary, in many instances,
to insert the name of my authority. To have done so would have been to
crowd my pages with names that to the mass of my readers would be of no
benefit, as they are not able to refer to them to test the truthfulness of my
renderings. It must be understood that where no authority is given the
statement appears in different works.
“J

I. THE SYSTEM OF THE UNIVERSE.

1 k6ti of ahahas . .make . . 1 kumnuda.

1 ,,  kumudas .. . . J gandhika.
1, = gandhikas . . . . 1 utpala.
1, utpalas. . . . . . 1 pundarika.
1,  pundarikas . . . . 1 paduma.
1, padumas ... . 1 katha.
1, kathas . . . . . 1 maha katha.
1 ,, mahakathas . ... 1 asankya.*

2. Phe Kalpas.

From the time that the age of man increases from ten yearst
to an asankya, and decreases from an asankya to ten years, is an
antah-kalpa. Were the surface of the earth to increase in eleva-
tion at the rate of one inch in a thousand years, and the process
to continue in the same proportion, the elevation would extend
to twenty-eight miles before the antah-kalpa would be concluded.

Twenty antah-kalpas make an asankya-kalpa.
Four asankya-kalpas make a maha-kalpa.

To one antah-kalpa there are eight yugas, four of which are
called utsarppani and four arppani. The four utsarppani yugas
are progressive, and are therefore called urdhamukha ; but the
four arppani are retrograde, and are therefore called adhémukha.
From the period in which men live ten years, to that in which they
live an asankya, is an irdhamukha yuga; and from the period in
which they live an asankya, to that in which they live ten years,
isan adhémukhayuga. The four utsarppani yugas are called kali,
dwapara, tréta and krita, respectively ; and the four arppani yugas,
krita, tréta, dwapara, and kali. Were the krita yuga divided into
four parts, the whole four would be good ; were the tréta divided
in the same way, three would be good; were the dwdpara thus
divided, two would be good; and were the kalithus divided, only

* In other lists that I have seen, the numbers are differently arranged, and
in some instances are expressed by different terms; but the numerical power
of the result is always the same. “If for three years it should rain inces-
santly over the whole surface of this earth (or sakwala), the number of drops
of rain falling in such a space and time, although far exceeding human con-
ception, would only equal the number of years in an asankya.’’—Buchanan,
Asiatic Researches, vi. The asankya is a unit with 140 cyphers.—Csoma
Kérési, As. Res. xx. The brahmans have a number called a pararddha,
which is represented by 15 (and sometimes 18) places of figures. ;

+ “In the Kali age a man will be grey when he is twelve ; and no one will
exceed twenty years of life.” —Wilson’s Vishnu Purana.
8 A MANUAL OF BUDHISM.

one would be good.* It would beas great a miracle for a supreme
Budha to be born in a kali yuga, as for a beautiful and sweet-
scented lotus to blow amidst the flames of hell.

There are stinya and astinya kalpas. It is only in the astnya
kalpas that the Budhas appear; they are distinguished by the
names of sdra, manda, wara, sdramanda, and bhadra kalpas.
When one Budha is born in a kalpa, it is called séra; when
two, it is called manda; when three, wara; when four, sdra-
manda; and when five, bhadra. It is only after very long
intervals that the bhadra kalpa occurs.

8. The Sakwalas.

One thousand sakwalas are called sahasri-lékadhatu. Ten
lacs of sakwalas are called madyama-lékadhatu. One hundred
kelas of sakwalas are called maha-sahasri-lékadhatu.

That space is infinite; that the beings inhabiting it are infinite :
and that the sakwalas are infinite,t is known to Budha, and by
him alone is it perceived.§

* These periods correspond with the yugs of the Brahmans, of which the
satya yug comprehends 1,728,000 years; the tréta, 1,296,000 years; the
dwapar, 164,000 years; and the kali, 432,000 years. The year 1852 is the
4936th year of the kali yug, and the 3,892,936th year of the kalpa. But though
the two systems agree as to the order and character of the yugs, there is an
essential difference in their duration. It has been remarked that these yugs
correspond, in number, succession, and character, with the golden, silver,
brazen, and iron ages of the Greek and Roman mythologists.

+ The brahmanical kalpa, equal to the whole period of the four yugs, con-
sists of four thousand three hundred and twenty millions of solar years,
which is a day of Brahma; and his night has the same duration. Three
hundred and sixty of these days and nights compose a year of Brahma, and
a hundred of these years constitute his life, which therefore exceeds in
length three hundred billions of solar years. This system originates in the
descending arithmetical progression of 4, 3, 2, and 1, according to the notion
of diminishing virtue in the several ages, applied to a circle of 12,000 divine
years, each of which is equal to 360 years of mortals ; and 12,000 multiplied
by 360 is equal to 4,320,000.—Professor H. H. Wilson. The chronology of
Manetho appears to have been constructed upon similar principles, as his
dynasties are so arranged as to fill up an exact number of Sothaic circles, or
per'ods of the star Sirus, each comprehending 1460 Julian, or 1461 Egyptian
years.——Boeckh’s Manetho: Grote’s History of Greece, iii. 448.

tf The doctrine of an infinity of worlds was taught in Greece by Anaxi-
mander and Xenophanes, contemporaries of Gétama Budha, and afterwards
by Diogenes Apolloniates, B.c. 428, and by Democritus, B.c. 361. They
taught that there is at all times an infinity of co-existent worlds (world-
islands) throughout endless and unbounded space ; and that it is as absurd
to think there should be only one world in space, as that in an extensive
field properly cultivated, there should grow up no more than one single blade
of corn. It was the opinion of Democritus that some of these worlds re-
semble each other, whilst others are entirely dissjmilar.

§ There are four things which cannot be comprehended by any one that is’
not a Budba. 1. Karma-wisaya, how it is that effeots are produced by the
I. THE SYSTEM OF THE UNIVERSE. 9

On a certain occasion, when Gétama Budha delivered the dis-
course called the Arunawati-stitra, he said that Abhibhu, a priest
who existed in the time of the Budha called Sikhi, caused the rays
from his body, whenever he said bana, to disperse the darkness of
a thousand sakwalas. Ananda, the personal attendant of Gétama,
on hearing this, respectfully enquired how many sakwalas are en-
lightened by the rays of a supreme Budha, when he says bana.
Gétama replied, “ What is it that you ask, Ananda? The powers
and virtues of the Budhas are without limit. A little mould
taken in the finger nail may be compared to the whole earth;
but the glory of the disciple cannot in any way be compared to
that of the supreme Budha. The virtue and power of the
disciple are one; those of Budha are another. No one but
Budha can perceive the whole of the sakwalas. The sakwalas
are without end, infinite; but when Budha is situated in any
place for the purpose of saying bana, all the sakwalas are seen
by him ag clearly as if they were close at hand; and to the
beings who are in any of the sakwalas he can say bana, in such
a manner that they can hear it, and receive instruction.” To
this Ananda replied, “ All the sakwalas are not alike. The sun
of one sakwala rises, whilst that of another is setting; in one it
is noon, whilst in another it is midnight; in one the inhabitants
are sowing, whilst in another they are reaping: in one they are
amusing themselves, and in another at rest; some are in doubt,
and others in certainty; therefore, when Budha says bana, how
can it be equally heard by all?’ The answer of Gdtama was to
this effect: “ When Budha commences the delivery of a dis-
course, the sun that was about to set appears to rise, through
the influence of his power, which is exercised for the producing
of this result; the sun that was about to rise, appears to set;
and in the sakwalas where it is midnight it appears to be noon.
The people of the different sakwalas are thereby led to exclaim,
‘A moment ago the sun was setting, but it is now rising; a
moment ago it was midnight, but it is now noon.’ They then
enquire, ‘How has this been caused? Is it by a rishi, or a
demon, or a déwa?’ In the midst of their surprise, the glory of
Budha is seen in the sky, which disperses the darkness of all

instrumentality of karma. 2. Irdhi-wisaya, how it was that Budha could
go in the snapping of a finger from the world of men to the brahma-Idkas.
3, Léka-wisaya, the size of the universe, or how it was first brought into
existence, 4. Budha-wisaya, the power and wisdom of Budha.
10 A MANUAL OF BUDHISM.

the sakwalas; infinite though the sakwalas be, they all receive
at that time the same degree of light; andall this may be caused
by a single ray from the sacred person, no larger than a seed of
sesamum. Were a rishi to make a lamp as large as a sakwala,
and pour into it as much oil as there is water in the four oceans,
with a wick as large as Maha Méru; the flame of such a lamp
would appear to only one other sakwala, and to that only as the
light emitted from a firefly; but one ray from the person of
Budha extends to, and enlightens, all the sakwalas that exist.
Were a rishi to make a drum the size of the sakwala-gala, and
to extend upon it a skin as large as the earth, and to strike this
drum with an instrument as large as Maha Méru, the sound
would be heard distinctly in only one other sakwala; but when
Budha says bana, it may be heard by all beings, in all sakwalas,
as clearly as if it was spoken in their immediate presence.”
(Sadharmmarat-nakéré.)

By the practice of the rite called kasina, to see to the verge of
the rocks that bound the sakwala, and then to conclude that the
world is finite, i. e. that beyond these rocks there are no other
worlds, is the error called antawada. By the practice of the
same rite, to see many other sakwalas, and then conclude that
the world is infinite, is the error called anantawdda. To con-
clude that the world is finite vertically, but infinite horizontally,
is the error called anantéanantawdda. To conclude that the
world is neither finite nor infinite, is the error called nawantd-
nanantawada. These errors are enumerated by Gdétama Budha
in the Brahma-jala-sitra, as being professed by some of the
heretics included in the sixty-two sects that existed in his day.

4. Maha Méru.
Maha Méru,* at the summit and at the base, is 10,000 yojanas
in diameter, and in circumference 31,428 yojanas, 2 gows, 22

* This mountain, which appears to be an exaggeration of the Himalayan
yrange, was known to the Greeks by the name of Meros, and was regarded

' by them as connected with the legend of Dionysius, who was concealed in
the thigh, pyeoc, of Zeus. “Two truncated cones, united at their bases,
may give an idea of the figure of this mountain.’”--Sangermandé’s Burmese
Empire. The Vishnu Purana says, that it isin the centre of J ambudwipa,

its height being 84,000 yojanas, and its depth below the surface of the earth
16,000. There seems to be some uncertainty among the Paurdnics as to its
shape. In the sacreclness of its character it resembles the Olympus of the
Greeks. Both mountains were in the same direction, Olympus being at the
northern extremity of Greece, and the highest mountain of the country, the
summit appearing to reach the heavens. They were alike the residences of
I. THE SYSTEM OF THE UNIVERSE. 11

isubus, 18 yashtis or staves, and 1 cubit; leaving out the upper
part, at the distance of 42,000 -yojanas* from the summit, on a
level with the rocks called Yugandhara, it is 80,000 yojanas in
diameter, and in circumference 94,285 yojanas, 2 gows, 68
isubus, 11 yashtis, and 3 cubits; andin the centre it is 50,000
yojanas in diameter, and in circumference 157,142 yojanas,
3 gows, 34 isubus, 5 yashtis, and 5 cubits. From the base to
the summit its entire height is 168,000 yojanas, one half of this |
measurement being under the water of the great ocean, and the |
other half rising into the air. Were a stone to fall from the

summit, it would be four months and fifteen days in reaching
the earth.t The summit is the abode of Sekra, the regentor |
chief of the déwa-léka called Tawutis4; and around it are four .
mansions, 5000 yojanas in size, inhabited by nagas, garundas,
khumbandas, and yakds. At the four points, and the four half- .
points, Maha Méru is of a different colour, and the same colours
are severally imparted to the seas, rocks, and other places in each
direction. On the east, it is of a silver colour; on the south,
sapphire; on the west, coral ; on the north, gold; on the north- |
east, virgin gold; on the south-east, pale blue; on the south-
west, blue, and on the north-west, red gold. Its base rests upon |

 

a rock with three peaks called the Trikita-parwata, 30,000
yojanas in height. —

the deities of their respective mythologies. It was upon Olympus that the
gods were assembled in council by Zeus; and when the kings and consuls
among the Romans were inaugurated, they looked towards the south, as if
endowed with a portion of divinity.

* The length of the yojana is a disputed point. By the Singhalese it is
regarded as about 16 miles in length, but by the Hindus of the continent as
much shorter. “The yojana is a measure of distance, equal to four krésas,
which at 8000 cubits or 4000 yards to the krésa or kés, will be exactly 9 miles.
Other computations make the yojana but about 5 miles, or even no more
than 43 miles.’—Wilson’s Sanscrit Dictionary. ‘The Markandeya states
that 10 paraménus=1 parasikshma; 10 parasikshmas=1 trasarenu: 10 tra-
sarenus=1 particle of dust; 10 particles of dust=1 hair’s point; 10 hairs’
points=1likhya ; 10likhyas=1 yuka; 10 yukas=1 heart of barley ; 10 hearts
of barley=1 grain of barley of middle size ; 10 grains of barley=1 finger, or
inch; 6 fingers=1 pada, or foot (the breadth of it) ; 2feet=1 span; 2 spans
=1 cubit; 4cubits=1 staff; 2000 staves=1 gavyuti; 4 gavyitis=1 yojana.”
—Wilson’s Vishnu Puréna. The Singhalese say that 7 inches=1span ; 9 spans
=1 bow; 509 bows=1 hetekma; 4 hetekmas=1 gowa (gavyuti) ; 4 gows=
1 yoduna (yojana). The word hetekma is said to be derived from ek, one, and
husma, breath ; meaning the distance to which a cooley can carry the native
yoke at one breath, or without putting down the burden.

+ “A brazen anvil, falling from the sky,
Through thrice three days would toss in airy whirl,
Nor touch the earth till the tenth sun arose.”
Elton’s Hesiod, Theog. 893.
12 A MANUAL OF BUDHISM.

5. The Rocky Circles.

Between Maha Méru and the circular wall of rock* bounding
the Great Earth, called the sakwala-gala, are sevent concentric
circles of rocks: Yugandhara, Isadhara, Karawika, Sudarsana,
Némendhara, Winataka, and Aswakarnna. The Yugandhara
rocks are 84,000 yojanas high, half of this measurement being
under water; the Isadhara rocks are, in the same way, 42,000
yojanas high, each circle diminishing one half in height, as it
approaches the sakwala-gala; the outer circle, or Aswakarnna
rocks, being 1312 yojanas, 2 gows, high. The circumference of
the entire sakwala is 3,610,350 yojanas.

6. The Oceans.

Between the different circles of rocks there are seas,t the water
of which gradually decreases in depth from Maha Méru, near
which. it is 84,000 yojanas deep, to the sakwala-gala near which

* The Mahomedans believe that there is w stony girdle surrounding the
world, which they call Koh Kaf.

+ The idea of the seven concentric circles around Méru, like that of the
seven strings of the lyre of Orpheus, or the seven steps of the ladder of Zo-
roaster, was probably suggested by the previous idea of the orbit of the
seven planets, which it is not unreasonable to suppose had its origin in the
number of the days of the week, as appointed in the beginning by God. The
city of Ecbatana (ihe Achmetha of Ezra vi. 2, and the Ecbatana of the Apo-
crypha, supposed to be the present Hamadan) as described by Herodotus,
i. 98, might have been erected as the model of sakwala. The Brahmans
teach that there are seven great insular continents, surrounded severally by
great seas. According to the Bhégavata, Priyavrata drove his chariot seven
times round the earth, and the ruts left by the wheels became the beds of the
oceans, separating it into seven dwipas.

{t Nearly all the ancient nations supposed that beneath and around the
earth there is a fathomless sea, below which is a profound abyss, the abode
of the wicked, who there undergo the punishment of their crimes. The
great rivers of whose source they were ignorant, such as the Nile, were sup-
posed to have their origin from this ocean; and it was thought that regions
in opposite directions might communicate by this means. Thales held the
opinion that the earth floats on the ocean, like a great ship; but this was
denied by Democritus, who taught thai tle earth rests upon the air, after
the manner of an immense bird, with its wings outspread, The opinion of
the Budhists, that the earth is supported by a world of air, is more scientific
than that of those Hindus who believe that it is borne upon a tortoise. When
Milinda, king of Sdgal, said to Ndgaséna that he could not believe that the
earth is supported by the world of water, and this by a world of air, the
priest took a syringe, and pointed out to him that the water within the in-
strument was prevented from coming out by the exterior air; by which the
king was convinced that the water under the earth may be supported by the
Ajatékésa. ‘“ The supreme being placed the earth on the summit of the
ocean, where it floats like a mighty vessel, and from its expansive surface
does not sink beneath the waters.”—Wilson’s Vishnu Purana.
I, THE SYSTEM OF THE UNIVERSE. 13

it is only one inch deep.* From the Aswakarnna rocks to the
sakwala-gala is 248,150 yojanas, and 1 gow, in which space is
the ocean that appears to men. In the deep waters of these great
seas are the fish called Timi, Timingala, Timiripingala, Ananda,
Timanda, Ajharédha, and Maha Timi, some of which are two
hundred yojanas in size, and othersa thousand.| There are
also beings in the form of men, with large claws, khura, that
sport in the sea, among the rocks, like fishes, on which account
it is called Khuramali. As it abounds with gold, shining like a
flame of fire, or the orb of the sun, it is called Agnimali. From
the emeralds that it contains, in colour like the sacrificial grass,
kusa, it is called Kusamali; from its silver, white as milk, dadhi,
it is called Dadhimali; from its many gems, in colour like the
bamboo, nala, it is called Nalamali; and from its coral, prawdla,
it is called Prawdla Nalamali. There are waves that rise 60 yo-
janas, called Mahinda; others that are 50 yojanas high, called
Ganga: and others 40 yojanas, called Réhana. When a storm
arises, the waves are thrown to an immense height, after which
they roll with a fearful noise towards Maha Méru, on the one
side, or the sakwala-gala on the other, leaving a pool or hollow
in the trough of the sea, called Walabhamukha. Jn a former
age, when Gétama Budha was the Bédhisat Supparaka, he
entered a ship with 700 other merchants; but when they had
set sail, they passed the 500 islands connected with the southern
continent, Jambudwipa, and still went on, until they knew not
in what place they were. For the space of four months they con-
tinued their course, but they did not meet with land. They then
came to the sea of the seven gems, and filled their ship with the
treasures that were presented; but afterwards arrived at a part of
the sea that is agitated by the flames proceeding from hell. The
other merchants called out in fear, but Béddhisat, by the power
of a charm with which he was acquainted, caused the ship to go,t
in one day, to Bharukacha, Jambudwipa, at which place they

* “The waters are transparent and clear as crystal, and so very light, that
the feather of the smallest bird, if thrown into them, will sink to the bottom.”
—Sangermané’s Burm. Emp.

+ “We were once carried,” says a rabbin, “in a great ship, and the ship
went three days and three nights between the two fins of one fish. But
perhaps the ship sailed very slowly? The rabbi Dimi says, A rider shot an
arrow, and the ship flew faster than the arrow; and yet it took so long time
to pass between the two fins of this fish.” —-The Talmud.

t The mariners of Pheacia, according to Homer, had ships endowed with
zonsciousness, that required no steersman.
14 A MANUAL OF BUDHISM.

landed, and were within 8 isubus of their own village. The
waters of the sea are not increased in the rainy season, nor are
they at all dried up by the severest drought; they are ever the
same. As they are composed of equal portions of salt and water,
the sea is called samudra. This saltness is caused by their being
acted upon by a submarine fire proceeding from one of the hells,
which changes their natural sweetness, and by constant agitation
they become throughout of one consistency and flavour. (Siry-
ddgamana-sitrasanné.)

7. Uturukurudivayina.

The square-faced* inhabitants of Uturukurudiwayina, on the
northt of Maha Méru, are never sick,t and are not subject to
any accident; and both the males and the females always retain
the appearance of persons about sixteen years§ of age. They do
not perform any kind of work, as they receive all they want,
whether as to ornaments, clothes, or food, from a tree called

‘kalpa-wurksha.|| This tree is 100 yojanas high, and when the
people require anything, it ig not necessary that they should go
to it to receive it, as the tree extends its branches, and gives

* Tt is supposed that the legends respecting square-faced or square-headed
animals (Herod. iv. 109), have had their origin in the appearance of the sea-
dogs (phoce vituline) that inhabit the lakes of Siberia.

t In speaking of the four points, the people of India, like the Hebrews,
suppose themselves to be looking towards the rising sun. Hence the same
word, both in Sanscrit and Hebrew, signifies alike the front, the eastern
quarter, and aforetime.

{ There is a resemblance, in position and general character, between the
inhabitants of Uturukuru and the Hyperboreans. This happy people, dwell-
ing beyond the influence of Boreas, never felt the cold north wind. Their
females were delivered without the sense of pain. The songs and dances at
their festivals were accompanied by innumerable flocks of swans. They
lived to the age of a thousand years, and yet without any of the usual
accompaniments of senility. ‘Neither disease nor old age is the lot of this
sacred race, while they live apart from toil and battles, undisturbed by the
revengeful Nemesis.”—Pind. Pyth.x. When tired of their long existence,
they leapt, crowned with garlands, from a rock into the sea. This custom of
leaping from high rocks occurs, in precisely the same manner, in Scandi-
navian legends.—Miller’s Dorians. The reader will remember, in connexion
with this rite, the annual festival at the promontory of Leukate, where a
criminal was cast down, with birds of all kinds attached to his person, to
break his fall. The opinion that the northern regions of the earth were for-
merly warm and pleasant, has been confirmed by the investigations and dis-
coveries of geologists.

§ According to Zoroaster, in the reign of Jemshid, the ancient sovereign
of Iran, men appeared until death to retain the age of fifteen.

|| The horn of Amaltheia, given by Zeus to the daughters of Melisseus,
was endowed with such power, that whenever the possessor wished, it in-
stantaneously became filled with whatever was desired.
I. THE SYSTEM OF THE UNIVERSE. 15

whatever is desired. When they wish to eat, food is at that
instant presented ; and when they wish to lie down, couches at
once appear. There is no relationship, as of father, mother, or
brother. The females are more beautiful than the déwas. There
is no rain, and no housesare required. In the whole region there
is no low place or valley. It is like a wilderness of pearls; and
always free from all impurities, like the court of a temple or a
wall of crystal. The inhabitants live to be a thousand years old ;
and all this time they enjoy themselves like the déwas,-by means
of their own merit and with the assistance of the kalpa tree. -
When they die they are wrapped ina fine kind of cloth, procured
from the tree, far more exquisite in its fabric than anything ever
made by man. As there is no wood of which to form a pyre,
they are taken to the cemetery and there left. There are birds,
more powerful than elephants, which convey the bodies to the
Yugandhara rocks; and as they sometimes let them fall when
flying over Jambudwipa, these precious cloths are occasionally
found by men. When the people of this region pass away, they
are always born as déwas or us men, and never in any of the

four hells.* _(Pijdwaliya.) a

8. The Great Forest.
The great forest is in the northern part of Jambudwipa,t which,

from the southern extremity, gradually increases in height,t until
it attains an elevation of 500 yojanas, in the mountains of Gand-
hamadana, Kaildsa,§ Chitraktta, and others, there being in all

84,000.|| These mountains are inhabited by an infinite number

 

* On the erection of the great thipa at Anurddhapura, B.c. 157, two s4-
manéra priests repaired to Uturukuru, whence they brought six beautiful
cloud-coloured stones, in length and breadth 80 cubits, of the tint of the
ganthi flower, without flaw, and resplendent like the sun—Turnour’s Maha-
wanso, cap. xxx. During a period of famine, Mugalan, one of the principal
priests of Gétama Budha, proposed to invert the earth, and requested per-
mission to take the whole of the priests meanwhile to Uturukuru.—Gogerly,
Essay on Budhism, No. 2, Journ. Ceylon Branch Royal As. Soc.

+ The whole diameter of Jambu-dwipa has been said to be 100,000 yojanas.
—Wilson’s Vishnu Purana.

t The most northern parts of the earth are always regarded by the natives
of India as the highest. This was also the opinion of the Hebrews, and of
the ancients generally. Hence the expression to go down, or descend, is
frequently used of going to the south.—1 Sam. xxv. 1; xxx. 15.

§ The source of the principal stream of the Indusis said to be at the north
of this mountain. Sa ;

|| In other places it is said that the principal mountain in the forest of
Himéla is Swéta. By modern geographers Dhawalagiri is reckoned as the
highest mountain in this range. Both swéta and dhawala signify white, and
16 A MANUAL OF BUDHISM.

of déwas and yakds, and are beautified by 500 rivers, filled with
the most delicious water, and by the seven great lakes, among
which is the Andtatta-wila.* This lake is 800 miles long, and as
many broad and deep; and there are four places in it in which
the Budhas, Pasé-Budhas, rahats, and rishis are accustomed to
bathe ; and six other places where the déwas from the six inferior
heavens bathe. The bath of the supreme Budhas is adorned with
gems, and is exceedingly splendid; and to the other places the
beings that have been named resort for refveshment and pleasure.
There are mountains of gold on each of the four sides, $00 miles
high ; and the water is overshadowed by the mountain Sudarsana,
in shape like the bill of a crow, so that the rays of the sun never
- fall upon it. On the other three sides are Chitraktta, enriched
with all kinds of gems; Kalakuta, of the colour of antimony ;
and Gandhamadana, of a red colour. In the last-named moun-
tain there is a golden cave, and there are two others of silver and
gems, provided with seats, which the Budhas and others fre-
, quently visit. Near the entrance to the cave of gems, about a
yojana high, is the tree called manjusaka, upon which are found
all the flowers that grow, whether in water or on land. When
the Pasé-Budhas approach it, a breeze springs up to purify it,
and another arises to strew it with sand like the dust of gems,
whilst a third sprinkles it with water from the Andtatta-wila,
and a fourth scatters around all kinds of sweet-scented flowers.
The Pasé-Budhas here perform the rite of abstract meditation
called dhydna. On the four sides of Andtatta are four mouths_
or doors, whence proceed as many rivers ;f they are, the lion-
mouth, the elephant, the horse, and the bull. The banks of
these rivers abound with the animals from which they take their
name. The rivers that pass to the north-east and west flow three
times round the lake without touching each other, and after
passing through countries not inhabited by man, fall into the
sea. The river that runs to the south also passes three times
we might take it for granted that both names refer to the same eminence
were it not that all the peaks in this region are white, from their crown of
everlasting snow.
* This lake is called in Tibetan Ma-dros, and is identified as the great
lake Manassarovara.
t By Csoma Kérési these rivers are called the Ganga, Sindhu, Pakshu, and
Sita. They are said by the Brahmans to encircle the city of Brahma, upon
the summit of Méru, and are the Sfta, Alakanandé, Chakshu, and Bhadré,

flowing from the Ganges as their source. Mr. Faber, in his Pagan Idolatr
thinks that they represent the four rivers of Eden. cea
I. THE SYSTEM OF THE UNIVERSE. 17

round the lake, then rushes from the midst of a rock, and flows
in a straight line 60 yojanas. It then strikes against another
rock, and rises into the sky, like a mount of gems 12 miles in
size, flows through the sky for the space of 60 yojanas, and
strikes against the rock Tiyaggalé. This rock it has broken by
its immense force; and after this it violently rushes on a further
space of 50 yojanas, after which it flows on an inclined plane,
strikes and breaks the ponderous Pansu-parwata or Five Moun-
tains, and again passes on 60 yojanas. It then flows 60 yojanas
further, through a cave, strikes the four-sided rock Wijja, and is
lastly divided into five streaths, like five fingers, that are the five
great rivers (Ganga, Yamuna, Achirawati, Sarabhu, and Mahi),
which, | after watering Jambudwipa, fall into the sea. During
its course round the lake, until it turns off towards the south, it
is called Awarttha; from that place, until it begins to ascend into
the sky, it is called Kanha; in its passage through the sky it is
called Akdsa-ganga; for the next 50 yojanas it is called Tiyaggala,
and afterwards Bahala; and during its passage underground it
is called Ummaga-ganga. Its whole course, from the place in
which it turns towards the south, to the place where it flows against
the rock Wijja, is 4540 miles. (Suryddgamana-sitra-sanné.)

The seven great lakes are Andtatta, Karnamunda, Rathakara,
Chaddanta, Kunala, Sihapratapa, and Mandakini. In the centre
of the Chaddanta lake, 12 yojanas in extent, is water as clear asa
mirror. Next to this water there is a space, one yoiana in breadth,
covered with white water lilies, called Kalhara, around which
there are other spaces, and in each of them flourishes a different
kind of flower. Further still there is a space covered by a par-
ticular kind of rice, called rat-hel, so plenteous that all the people
in Jambudwipa would be insufficient to exhaust it; adjoining
this space there is a garden in which are all kinds of small and
delicate flowers ; then spaces covered with mung, gourds, &c.;
and afterwards a space in which the sugar-cane flourishes in rich
luxuriance. In all there are 24 spaces, each of which is a yojana
in breadth, surrounding each other, in concentric circles. In like
manner, around Mandakini, each half a yojana in breadth, are
12 different spaces or floral belts.

In the forest of Himéla are lions, tigers, elephants, horses, bulls,

buffaloes, yaks, bears, panthers, deer, hansas,* peafowl, kokilas,

* This is regarded as the king of birds, and by Europeans is generally
c
18 A MANUAL OF BUDHISM.

. kinduras, golden eagles, and many other kinds of animals and
birds: but the lions and kokilas are the most abundant. There
are four different species, or castes, of lions, called trina, kala,
pandu, and késara. The first is dove-coloured, and eats grass.
The second is like a black bull, and this also eats grass. The
third is like a brown bull, and eats flesh. The késara lion,*
which also eats flesh, has its mouth, tail, and the soles of its feet,
of ared colour, like a wagon laden with red dye. From the
top of the head proceed three lines, two of which turn towards
the sides, and the third runs along the centre of the back and
tail. The neck is covered with a mane, like a rough mantle
worth a thousand pieces of gold. The rest of the body is white,
like a piece of pure lime. When he issues forth from his golden
cave, and ascends a rock, he places his paws towards the east,
breathes through his nostrils with a noise like the thunder,
shakes himself like a young calf at its gambols, that he may free
his body from dust, and then roars out amain. His voice may be
heard for the space of three yojanas around. All the sentient
beings that hear it, whether they be apods, bipeds, or quadrupeds,
become alarmed, and hasten to their separate places of retreat.
He can leap upwards, in a straight line, four or eight isubus,
each of 140 cubits; upon level ground he can leap 15 or 20
isubus ; from a rock, 60 or 80. When the kokila begins to sing
all the beasts of the forest are beside themselves. The deer does
not finish the portion of grass it has taken into its mouth, but
remains listening. The tiger that is pursuing the deer remains
at once perfectly still, like a painted statue, its uplifted foot not
put down, and the foot on the ground not uplifted. The deer
thus pursued forgets its terror. The wing of the flying bird
remains expanded in the air, and the fin of the fish becomes
motionless. Prikrama Bahu, who reigned at Polonnaruwa, in

supposed to be the golden-winged swan. It is said the Nule-Ibis (Ibis reli-
giosa) is still called Abu Hansa by the Arabs of Egypt. I have sometimes
thought that there may be some connexion between the hansa of the Hindus
and the tvy£ of the Greeks. Iynx was the daughter of Pan, or of Echo, me-
Fae by Hera, out of revenge, into the bird called iynx (iynx tor-
quilla).

* It has been supposed that the word Cesar is derived from the Sanskrit
késa, hair, and that the future emperor was so called because he had much
hair on his head when he was born.

+ It is said by Ctesias that “there is an animal in India, of prodigious
strength, surpassing in size the largest lion, of a colour red as vermillion,
with a thick coat of hair like a dog.”
I. THE SYSTEM OF THE UNIVERSE. 19

Ceylon, from hearing of the fame of this great forest, wished to
see it; and at his death, in consequence of the merit he had
acquired, he was born there as a bhimatu-déwatd, or terrestrial
deity, and he will, in the same place, see the next Budha who
will appear, Maitri.

In the same forest there is a damba tree, one hundred yojanas
high, which has four branches; and the whole space that the tree
covers is 300 yojanas in circumference.* From the trunk and the
four branches large rivers continually flow. During the whole of
the kalpa in which the world is renovated, it bears an inmortal
fruit resembling gold, as large as the water-vessel called maha-
kala (said to be sixteen times larger than the kalas used in
Ceylon, which hold about 4 gallons each). This fruit falls into
the rivers, and from its seeds are produced grains of gold, that
are carried to the sea, and are sometimes found on the shore.t
This gold is of immense value, as there is no other equal to it in
the world. From this damba, or jambu, tree, Dambadiwa or
Jambudwipa, derives its name.t (Strydédgamana-sitra-sanné.)

* This fable may have had its origin in an exaggerated account of the
deodar or Himalayan cedar, cedrus decdara. “Its botanical range extends
from 7000 to 12,000 feet above the level of the sea, and in its most congenial
locality it attains a great height anda circumference of 30 feet. When young
it closely resembles the real cedar, but never sends forth spreading branches.
The cone resembles that of the cedar, and is preceded by a catkin ofa bright
yellow colour, so that the tree when in full blossom appears covered with a
rich mantle of gold. These catkins are loaded with a golden dust, which
the wind shakes from the branches in such quantity that the ground for a
considerable distance, about the tree, becomes as it were sheeted with gold.”
—Thornton’s Gazetteer. ‘Several Indian trees have been enumerated as
likely to be the almug of the Scriptures. . . If one of the pine tribe be
required, none is more deserving of selection than the deodar (deo, god, dar,
wood).”’-—Dr. J. F. Royle.
~ + Gold is found in some of the mountain streams of the Himalayas, but
the natives forbear to gather it, as they suppose that it belongs to certain
demons, who would be displeased if they were to attempt to take it away,
and inflict on them some punishment.—Thornton’s Gazetteer. Philostratus,
in his Life of Apollonius, mentions griffins as among the fabulous animals
that guarded the gold of India.

t In the native authorities there usually follows, after the above state-
ments, a list of the names of the principal places in Jambudwipa, which
with slight variations is frequently repeated ; but it is evidently a modern
compilation, and must have been made by some one who had not visited the
continent of India. There are several countries known to the Singhalese
that are not mentioned ; but they have great difficulty in distinguishing the
character of places, though with the names they may be familiar; they call
the same place at one time a city and at another a county, and seldom
remember to whet particular class any given place belongs. Their rahats
could fly through the air, and visit at will any part of the world; but they
have given us no information relative to any region beyond India, or the
countries adjacent, exclusive of their accounts of Méru and the continents

c 2
20 A MANUAL OF BUDHISM.

9. The Sun, Moon, and Planets.

The disk of the sun is 50 yojanas in diameter, and 150 in circum-
ference; within, it is composed of coral, and its surface is of gold;
so that both its surface and inner material are extremely hot.

The disk of the moon is 40 yojanas in diameter, and 147 in
circumference ; within it is composed of crystal, and its surface
is of silver; so that both’ its surface and inner material are
extremely cold.* The path in which it moves is about a yojana
lower than that of the sun.f

Extending from the summit of the Yugandhara rocks to the
sakwala-gala, is the ldka called Chaturmahardjika, in which there
‘are three paths adorned with all kinds of beautiful mansions and
gardens, and with kalpa-trees ; they are severally called the Aja,
or Goat-path ; the Naga, or Serpent-path ; and the Go, or Bull-
path. In these paths, accompained by the stars that are in the

that no man can now visit. But the confusion in the native accounts is
scarcely to be wondered at, when we remember that so recently as 1545, there
was published at Antwerp the Cosmography of Peter Aspianus, expurgated
from all faults by Gemma Frisius, a physician and mathematician of Lou-
vain, in which correct and expurgated work Scotland is an island, of which
York is one of the chief cities —Fosbroke’s Monachism.

* The Singhalese universally regard the moon-beam as diffusing cold. This
was also the opinion of Anaxagoras; and modern science has proved that
there is a real connection between the clearness of the atmosphere and the
cold produced at night by the radiation of heat from the earth’s surface, which
is impeded by the presence of clouds. As the moon-beam is of course brighter
when the atmosphere is clear, it has been supposed that this is the cause of
the greater degree of cold, instead of its being a correlative effect. “‘It is
certain,” says the Rev. Dr. Macvicar, “the sky is very cold. This fact,
taken in connexion with the tendency of heat universally to diffuse itself,
brings it about that the heat accumulated on the earth’s surface is constantly
streaming away into space; and if the sky be open and clear, and the air be
still, the cold produced in this way during the night is often very great. On
the 2nd of January, 1841, a register thermometer left by me on a tuft of
grass in the Marandahn cinnamon garden, near Colombo, showed in the
morning that it had been down to 52°, and that although the surface of the
ground when exposed to the sun had been heated twelve hours before to
about 140°. . . Here is a variation in the temperature of the soil of 80°
in the course of twenty-four hours; and when the nights are clear and still,
similar results may always be expected.’—Meteorology in Ceylon, Ceylon
Miscellany, July, 1843.

+ It was in the age of Gétama that Anaximander taught that the sun is
28 times as large as the earth, having a hole in one part of it, like the hole of
a flute, whence fire proceeds ; and that the moon is 19 times as large as the
earth, having a similar aperture, which at certain times being shut causes
what is called an eclipse. But not long afterward Anaxagoras taught that
the moon is an opaque body receiving its light from the sun. Respecting
the stars, there were various opinions among the Greeks, as, that they were
like metal plates or spheres, or the visible summits of something that itself is
hidden, or nails fixed in the sky. Xenophanes supposed that there are as
many suns and moons as there are different climates and zones in the world.
I. THE SYSTEM OF THE UNIVERSE. 21

same division of the sky, the sun and moon continually move.
In one day the sun travels 2,700,000 yojanas; in one hour 45,000
yojanas ; and in one breath 125 yojanas. Its rays extend 900,000
yojanas. Thus the sun gives light to the whole of the four
continents.

From the month Asala (July) in each year, it gradually passes
further from Méru and nearer to the sakwala-gala; then from
the Pusa nekata in the month Durutu (January) in the same
way, for the space of six months it passes gradually further from
the sakwala-gala, and nearer to Méru. _

When the sun and moon are in the Goat-path, there is no rain
in Jambudwipa;* when they are i: the Serpent-path there is.
much rain; and when in the Bull-path, there is a moderat :
quantity of both rain and heat. esata ete

The rays of the sun are always powerful, though they appéar
at some seasons to be more fierce, and at others more mild. This
difference arises from what may be called the four diseases to
which the regent of the sun is subject; that is to say, from clouds
that act like a screen; from mists, that arise out of the ground ;
from the asur R4hu; and from all these causes united.

From the day of the full moon in the Keti nekata, in the Il
masa, though it be the hémanta, or winter season, the rays of the
sun are powerful, whilst from the day of the full moon in the
Utrapalguna nekata, in the month Medindina, though it be the
gimhdna, or summer season, its rays are mild. But this anomaly
may be thus accounted for. In the hot season the dust is raised
up, and floats in the air, when it is agitated by the wind; the
clouds are numerous; and there are gales and hurricanes. In this
way, by the dust, clouds, and wind, the sun is obscured, and its
rays are less powerful. In the cold season, the face of the earth
is calm; rain begins to fall; the dust isallayed; only a fine kind
of dust, and certain watery particles, not perceptible to the
senses, float in the air; the clouds are low; and there is little

* “When the sun is in the path of the Goat, the gnats who preside over
showers do not choose to leave their houses, on account. of the great heat,
whence there is no rain. For this reason the inhabitants of the Burman
empire in times of drought are wont to assemble in great numbers, with
drums and a long cable. Dividing themselves into two parties, with a vast
shouting and noise, they drag the cable contrary ways, the one party endea-
vouring to get the better of the other; and they think, by this means, to
invite the gnats to come out from their houses, and to sport in the air.”--
Buchanan, As. Res. vi.
22 A MANUAL OF BUDHISM.

wind. By this dust, the watery particles, clouds, and gentle
wind, the rays of the sun are purified; and then, released from
all obstructions, they shine with great power.

In one day the moon travels 2,610,000 yojanas; in one hour
43,500 yojanas ; in one minute 750 yojanas; and in one breath
120 yojanas, 26 isubus, 13 yashtis, 1 span, 4 inches. It has 27
nekatas, or mansions, 108 pddas (each being the fourth part ofa
nekata), and 10 grahanas, seizures (or eclipses). It moves in a
path called Mégha, which is 2,250,000 yojanas in circumference.
It is accompanied by the déwas of rain, called Abra; the déwas
of dew, called Mahika; the déwas of mist, called Dhima; the
déwas of dust, or motes, called Raja; and the asur Rahu. The
regent of the moon descended to take refuge in Gdtama Budha,
when attacked by Rahu.

When the course of the moon is straight, it moves more slowly ;
when it is cross-wise, it passes along more swiftly. When the
dark péya, or day of the new moon, has come, the sun moves in
one day the distance of 100,000 yojanas from the moon; on the
second day, the moon appears like a line, at which time the sun
is distant from it 200,000 yojanas; from this time it daily be-
comes larger, until on the atawaka, or first quarter, it appears
like the segment of a circle, the upper part not being seen,
because it is hidden or overpowered by the sun’s rays. On the
paholawaka, or day of the full moon, the sun being at a distance
of 1,500,000 yojanas from the moon, the solar rays are not able
to overpower the lunar brightness, and therefore the entire circle
of the moon is seen. On the day after the full moon it approaches
100,000 yojanas nearer to the sun, on which account a line or
small portion of its circle is overpowered by the sun’s rays, and
does not appear; on the second day it approaches 200,000 yojanas
nearer to the sun; thus going on from day to day, until on the
15th day it is in conjunction with the sun; on which account, ss
it is directly under the sun, its light is entirely obscured, and it
does not appear at all.* (Milinda Prasna.)

* Nearly all the astronomical works possessed by the Singhalese are trans-
lations from the Sanskrit ; but many of the statements that are incidentally
made upon this subject in their own books differ materially from the systems
now considered to be the most popular upon the continent of India. 1. The
Jainas maintain that Méru is in the centre of the earth, around which lies
Jambudwipa ; that the earth is without support, and is continually falling in
space (which may have some relation to the fact that “the sun, with his
planets, is rapidly darting towards a point in the constellation Hercules,” as
I, THE SYSTEM OF THE UNIVERSE. 23

When the heavenly bodies go to the other side of the Yugand-
hara rocks, they appear to set to the inhabitants of Jambudwipa.
The sun and moon are at regular intervals seized by the astirs
Rahu and Kétu;* and these periods are called grahanas or
seizures (eclipses).

There are twelve rasis, or collections (signs of the zodiac) :
1. Mésha, a red ram. 2. Wrashaba, a white bull. 38. Mithuna,
@ woman and man, of a blue colour, holding an iron rod anda
Inte. 4, Karkkataka, a red crab. 5. Singha, a lion, of a red
colour. 6. Kanya, a virgin, of a dark colour, in a ship, holding
a handful of ears of rice and a lamp. 7. Tula, a white man,
with a pair of scales in his hand. 8. Wraschika, a black elk.
9. Dhanu, a figure of a golden colour, half man and half horse,
with a bow in his hand. 10. Makara, a marine monster. 11.
Kumbha, a white man, holding a water-jar. 12. Mina, two
fishes, looking opposite ways.

In one year there are 365 days, 15 hours, 81 minutes, 15
seconds ; or 21,915 hours, 31 minutes, 15 seconds; or 1,314,931
minutes, 15 seconds; or, 78,895,875 seconds. The twelve months
of the year are divided in the following manner :—

Months. days. hours. min, Months. days. hours. min.
1. Bak has . 30 55 32 7. Wap has . 29 54 7
2. Wesak .. 31 24 12 8 Il. . . . 29 80 24
3. Poson .. 31 36 38 9. Unduwap . 29 30 53
4, Aisala .. 31 28 12 10. Durutu. . 29 27 24
5. Nikini . . 381 2 10 ll. Nawan . . 29 30 24
6. Binara . . 380 27 22 12. Medin-dina. 30 20 21

taught by modern astronomers) ; and that the moon is 80 yojanas above the
sun, beyond which are the planets, at a still greater distance. 2. The Pu-
ranas teach that Méru is in the centre of the earth, around which is Jambud-
wipa; that the earth is supported by some animal; that there is one sun and
one moon, which, as well as the stars, move horizontally over the plane of
the earth, appearing to set when they go behind Méru; that the moon is
twice as far from the earth as the sun; and that eclipses are caused by the
monsters Réhu and Kétu, who then lay hold of the sun and moon. 3. The
Jyotishis, or followers of the Siddhantas, teach the true, size and figure of the
earth, but place it in the centre of the universe, around which the sun, moon,
and planets move in epicycles, as was taught by Ptolemy. The authors of
the Siddhantas spare no pains to ridicule the systems of the Jainas and Pu-
r4nas.— Wilkinson, Journal Ben. As. Soc. 1834.

* As the belief that eclipses are caused by Rahu is founded in explicit and
positive declarations contained in the Vedas and Puranas, that are considered
to be of divine authority, the native astronomers have cautiously explained
such pnssages in those writings as disagree with the principles of their own
science; and where reconciliation is impossible, have apologised, as well as,
bd A MANUAL OF BUDHISM.

The twenty-seven nekatas, or lunar mansions (that appear to
have been invented for the purpose of marking the position of the
moon, and answering the same purpose for the moon that the
twelve r4sis do for the sun) are named thus:—l. Assuda. 2.
Berana. 3. Keeti. 4. Rehena. 5. Muwasirisa. 6. Ada. 7.
Pundwasa. 8. Pusa. 9. Aslisa. 10. Mdnekata. 11. Puwapal.
12. Utrapal. 13. Hata. 14, Sita. 15. Sd 16. Wisd. 17.
Anura. 18. Deta. 19. Mula. 20. Puwasala. 21. Utrasala.
22. Suwana. 23. Denata. 24. Siydwasa, 26. Puwaputupa.
16. Utraputupd. 27. Réwati.*

There are nine grahas or planets:—l. Rawi, the sun. 2.
Sukra, Venus. 8. Kuja, Mars. 4. Réhu, the asir. 5. Seni,
Saturn. 6. Chandra,the moon. 7. Budha, Mercury. 8. Guru,
Jupiter. 9. Kétu, the astr.

10. The Déwa-Lékas and Brahma-Lekas.

The déwa-léka called Chaturmahardjika extends from the
summit of the Yugandhara rocks to the sakwala-gala, at an
elevation of 42,000 yojanas above the surface of the earth. In
this world, adorned with the seven gems, are numberless dwell-
ings of the déwas. The four guardian déwas, Dhratarashtra,
Wirtdha, Wirtpaksha, and Waisrdwana, have palaces on the
summit of the Yugandhara rocks. The palace of Dhratarashtra
is on the east. His attendants are the gandharwas, a kela-
laksha in number, who have white garments, adorned with white
ornaments, hold a sword and shield of crystal, and are mounted
on white horses.. The déwa is arrayed and mounted in a similar
manner, and shining like a kela-laksha of silver lamps, keeps
guard over the possessions of Sekra in the eastern division of
the sakwala. The palace of Wirudha is on the south. His
attendants are the kumbhandas, a kela laksha in number, who
have blue garments, hold a sword and shield of sapphire, and
they can, by observing that certain things, “as stated in the Sastras, might
have been so formerly, and may be so still; but for astronomical purposes,
astronomical rules must be followed !””—Sam. Davis, As. Res. ii.

* The Arabians have a similar division of the zodiac, and by them the
lunar mansions are called manzils. It was thought by Sir William Jones,
that the Indian and Arabian divisions had not a common origin; but Cole-
brooke inclined to a different opinion, and thought that it was the Arabs who
adopted (with slight variations) a division of the zodiac familiar to the Hin-
dus.—Colebrooke, Essays, ii. 322. One of Galen’s chief sources of prognosis

was derived from the critical days, which he believed were influenced by the
moon, as did most of the ancient authorities.
I. THE SYSTEM OF THE UNIVERSE. 25

are mounted on blue horses. The déwa is arrayed and mounted
in a similar manner, and shining like a kela-laksha of lamps
composed of gems, keeps guard over the southern division of
the sakwala. The palace of Wirtipaksha is on the west. His
attendants are the nagas, a kela-laksha in number, who have red
garments, hold a sword and shield of coral, and are mounted on
red horses. The déwa is arrayed and mounted in a similar
manner, and shining like a kela-laksha of torches, keeps guard
over the western division of the sakwala. The palace of Wais-
rawaua is on the north. His attendants are the yakas, a kela-
laksha in number, who have garments adorned with gold, and
are mounted on horses shining like gold. The déwa is arrayed
and mounted in a similar manner, and shining like a kela-laksha
of golden lamps, keeps guard over the northern division of the
sakwala.

<— There are in all six* déwa-lédkas:—1. Chaturmaharajika, in

which one day is equal to 50 of the years of men; 30 of these

’ days make a month, and 12 of these months a year; and as the

déwas live 500 of these years, their age is equal to nine millions
of the years of men. 2. Tawutisd,t the déwa-ldka of Sekra, or
Indra, on the summit of Maha Méru, in which one day is equal
to 100 of the years of men; and as they live 1000 of these years,
their age is equal to 36,000,000 of the years of men. 3. Yama,
in which one day is equal to 200 years; and as they live 2000 of
these years, their age is equal to 144,000,000 of the years of men.
4, Tusita, in which one day is equal to 400 years; and as they
live 4000 of these years, their age is equal to 576,000,000 of the
years of men.t 5. Nimmanarati, in which one day is equal to.

* The Purdnas teach that there are seven lékas, or spheres, above the earth.
1. Prajdpatya, or Pitri léka. 2. Indra léka, or Swerga. 3. Marut léka, or
Diva Iéka, heaven. 4. Gandharba léka, the region of celestial spirits ; also
called Maharléka. 5. Janaléka, or the sphere of saints. 6. Tapasldka, the
world of the seven sages. 7. Brahma léka. or Satya léka, the world of infi-
nite wisdom and truth. There is a sectarial division of an eighth world,
called Waikuntha, or Goloka, the high world of Vishnu.—Wilson’s Vishnu
Purana.

+ In former ages there were four individuals who went to Tawutis with
human bodies, viz., the famous musician Guttila, and the kings Sadhina, Nimi,
and Maha Mandhatu. :

+ When the monarch Dutthagdmini was near death, the assembled priest-
hood chaunted a hymn, and from the six déwa-lékas, as many déwas came
in six chariots, each entreating him to repair to his own léka; but the king
silenced their entreaty by a signal of his hand, which implied that they were
to wait so long as he was listening to the bana. That his meaning might not
be mistaken by those around, he threw wreaths of flowers into the air, that
26 A MANUAL OF BUDHISM.

800 years; and as they live 8000 of these years, their age is
equal to 2,304,000,000 of the years of men. 6. Paranirmita
Wasawartti, in which one day is equal to 1,600 years; and as
they live 16,000 of these years, their age is equal to 9,216,000,000
of the years of men.

-~ The ripa-brahma-lékas are 16 in number,* rising above each
other in the following order, the figures denoting the number of
maha kalpas in the age of the brahmas inhabiting the several
Idkas.

Maha kalpas. Maha kalpas.
1. Brahma Parisadya one-third 9. Subhakirnnaka. . 64
2. Brahma Purohita . one-half | 10. Wéhappala . . . 500
3. Maha Brahma. . 1 ll. Asanyasatyat . . 500
4. Parittabha . . . . 2 12. Awiha. . . . . 1000
5. Apramina . . . . 4 13. Atappa. . . . . 2000
6. Abhassara . . . . 8 14. Sudassa . . . . 4000
7. Parittasubha . . . 16 15. Sudassi . . . . 8000
8. Appramanasubha. . 32 16. Akanishtaka. . . 16,000

_- The aripa-brahma-lékast are four in number, and the inhabi-
tants live according to the number of maha kalpas here
enumerated :—

a

Maha kalpas.

1. Akdsdnanchéyatana. . . . 20,000
2. Winyananchayatana. . . . 40,000
3. Akinchannydyatana. . . 60,000

4, Néwdsannyandsannydyatana . 80,000§
Thus if the ages in the six déwa-lékas and twenty brahma-
ldkas be added together, it will give a total of 231,628 maha
kalpas, 12,285,000,000 years.

attached themselves to the chariots and remained pendent. He then said to
a priest, ‘‘ Lord, which is the most delightful déwa-léka?”? The priest re-
phed, “It has been held by the wise that Tusitapura is a delightful déwa-
léka. The all-compassionate Bodhisat, Maitri, tarries in Tusita, awaiting his
advent to the Budhaship.”—Turnour’s Mahawanso, cap. xxxiv.

* In the rapa-brahma-lékas there are no sensual pleasures, and there is no
pain, the enjoyments being intellectual, although there is bodily form, re-
sembling in some measure that which St. Paul may mean by “a spiritual
body.”—Gogerly, Essay on Budhism ; Journ. Ceylon Branch Royal As. Soc.

+ The inhabitants of this world remain during the full period of their
existence in the léka in a state of unconscious existence.—Gogerly, Journ.
Ceylon Branch Royal As. Soe.

t The inhabitants of these worlds haye no rapa, no bodily form.

§ The inhabitants of this world are in a state neither fully conscious nor
yet altogether unconscious. It is the last of the spiritual worlds, and the
nearest approximation to nirwdna. Gogerly,ib. epee 6 a
I. THE SYSTEM OF THE UNIVERSE. 27

ll. The Narakas.

There are eight principal narakas, or places of torment :—1.
Sanjiwa. 2. Kalasitra. 8. Sanghata. 4. Rowrawa. 5. Maha
Rowrawa. 6. Tapa. 7. Pratdipa. 8. Awichi. They are each
10,000 yojanas in length, breadth, and height. The walls are
nine yojanas in thickness, and of so dazzling a brightness that
they burst the eyes of those who look at them, even from the
distance of a hundred yojanas. Hach hell is so enclosed that
there is no possibility of escape from it. There are in all 136
narakas, and the whole are situated in the interior of the earth.*

Under the great bd-tree, at the depth of 100 yojanas,t is the
roof of Awichi, the flames from which burst forth beyond the
walls, and rise to the height of 100 yojanas. There are 16
narakas called Osupat, exterior to Awichi, four on each side. The
distance from the centre of Awichi, to the outermost part of the
Osupat narakas is 19,400 gows, and at this part they verge upon
the great sea. By the power of the beings who suffer in Awichi,
the doors of the Osupat narakas are continually opening and
shutting. The flames proceeding through the doors, when they
are thus thrown open, burst upon the waters of the sea, to
the distance of many yojanas, and thus cause a vacuum. Towards
this vacuum the water of the sea is continually drawn, in a power-
ful manner, and with great noise and tumult, so that any ship
coming near would be undoubtedly destroyed.{ This naraka is

* The names by which the place of punishment for the wicked is most
frequently designated, are in themselves evidence that the locality to which
they refer was supposed to be situated within the earth, or in some place con-
cealed ; as, sheol, hades, infernum, hell. Among the Celtic Druids the abyss
whence the waters burst forth at the deluge of Gwyn, and the abode of the
evil principle, was called annwn, the deep. And it was in “bottomless per-
dition ” that. Milton’s place of doom was situated, where

“ Hope never comes
That comes to all: but torture without end
Still urges, and a fiery deluge, fed
With ever-burning sulphur unconsumed.”

+ Homer makes the seat of hell as far beneath the deepest pit of earth as
the heaven is above the earth, Il. viii. 16. Virgil makes it twice as far, Ain.
vi. 577; and Milton thrice as far, Par. Lost, i. 73.—Bishop Newton’s Milton.

t The position of these hells, and the effect produced by their flames,
remind us of the molten sea that is regarded by geologists as existing in the
interior of the globe. ‘The flames issuing forth from a@ volcanic crater, with
irregular intermissions, bear some resemblance to the rise and rolling, in un-
equal masses, of the great: billows of the ocean. The earlier Budhists were
familiar with caves; but these excavations were probably not sufficiently
deep to have enabled them to observe the increase of temperature in propor-
tion as we recede from the surface of the earth ; and indeed, when referring
28 A MANUAL OF BUDHISM.

called Awichi, from a, negative, and wichi, refuge, because it
affords no way of escape; it allows of no intermission to its misery.

There is also the hell called Lék4ntarika, which is the inter-
vening space between every three sakwalas. In this world, there
is above neither san, moon, nor light; and below there is water,
extremely cold. The darkness is incessant, except in the time
of a supreme Budha, when occasionally the rays proceeding from
his person, and filling the whole of the 10,000 sakwalas, are
seen; but this appearance is only for a moment, like the light-
ning, no sooner seen than gone.

The inhabitants of Sanjiwa live 500 years, each year being the
same length as a year in Chaturmahardjika, so that their age is
160,000 kelas of the years of men. In Kalasttra, the age is
1,296,000 kelas of years. In Sanghata it is one prakéti and
368,000 kelas. In Rowrawa, it is eight prakdtis and 2,944,000
kelas. In Maha Rowrawa, it is sixty-four prakdtis and 3,568,000
kelas. In Tapa, it is 5380 prakdtis and 8,416,000 kelas. In
Awichi it is an entire antah-kalpa.

12. The Periodical Destruction and Renovation of the Universe.

The rain that falls at the commencement of a kalpa is called
sampattikara-maha-mégha. It is formed through the united merit
of all beings (who live in the upper brahma-lékas and outer sak-
walas). The drops are at first small as the gentle dew; then
gradually become larger, until they are the size of a palm-tree.
The whole of the space that was previously occupied by the
kelalaksha of worlds destroyed by fire is filled with fresh water,
and then the rain ceases. A wind then arises that agitates the
water until it is dried up.* After a long period, the mansion of

to their thermal character, they represent them as places comparatively cool.
There are similar speculations in the geognosy of the Greeks. ‘“ Within this
earth, all around, there are greater and smaller caverns. There water flows
in abundance; and also much fire, great fire-streams, and streams of wet
mud. Periphlegethon flows into an extensive district burning with fierce
fire; where it forms a lake larger than our own sea, boiling with water and
mud. From hence it moves in circles round the earth, turbid and muddy.”—
Plato’s Pheedo. This periphlegethon was supposed to be universally pre-
valent in the interior of the globe. ‘“ Volcanic scorie and lava streams were
portions of periphlegethon itself, portions of the subterranean melted and
ever-moving mass.”—Humbolt’s Kosmos.

* “By what means is it that so great w body of water acquires the pro-
perties of solidity? By making apertures in various places, access to that
body of water is afforded to the wind. Thus by the effect of the wind it be-
comes further concentrated, and acquires further consistency. It then begins
to evaporate, and gradually subsides.”—Commentary on the Patisambhidan.
I. THE SYSTEM OF THE UNIVERSE. 29

Sekra appears, which is the first formation. Then the lower
brahma-lékas aud the déwa-ldkas are formed in the place of
those destroyed; and some of the brahmas from the upper lékas,
either on account of the inferiority of their merit, or because
their period of residence in those lékas is complete, appear in
the brahma-lékas now formed, whilst others appear in the four
superior déwa-lékas. The water gradually diminishes, until it
reaches the place of the former earth, when a great wind arises,
and by its influence completes the evaporation of the water. The
earth is at first formed of a mould that in taste is like the food
of the déwas, or like the honey that is distilled in the cup of the
lotus. The whole surface of the earth is of a golden colour, like
the kinichiri flower, a delightful fragrance arising therefrom ;
whilst a liquid like the drink of the déwas is exuded. The part
where the sacred tree of Budha is to appear is the first spot of
earth that is formed, as it is the last spot destroyed at the end
ofakalpa. To point out this place, a lotus appears; and if a
Budha is to be born in that kalpa a flower will be expanded:
but if there is to be no Budha there will be no flower. If more
Budhas than one are to appear, this will be revealed by the
number of flowers that are seen; and near each flower there ap-
pears a complete set of pirikaras (the requisites of the priesthood)
that are to be used by the Budha for whom they have been
formed. The ruler of the brahma-léka called Awiha descends
to the earth in order that he may see whether a Budha will be
born in that kalpa or not; in a moment he disperses the darkness
of the world, and if he finds that there are any sets of pirikaras,
he takes them with him on his return. Some of the brahmas
from the léka called Abhassara are then born here by the
apparitional birth, with shining bodies, able to pass through the
air, and their age is an asankya. When rice is boiled, a number
of bubbles are formed at once upon the surface of the water,
and there are some parts of that surface that are high, some
depressed, and some level ;* in like manner, at the formation of
the earth, inequalities are apparent, forming hills, valleys, and
plains.

It is on this wise that the destruction of the earth is effected,

* The true figure of the earth stands in the same relation to a regular
figure “as the uneven surface of ruffled stands to the even surface of un-
ruffled water.’—Humbolt’s Kosmos.
30 A MANUAL OF BUDHISM.

when fire is the agent. For the space of a hundred, a thousand,
and a hundred thousand years, there is no rain. All plants that
bear spices ; all medicinal herbs; all palms and banyans; all trees
of the five kinds, whether produced from the root, trunk, fruit,
leaf, or seed; are entirely destroyed, so as never to spring up
again.

A hundred thousand years previous to the commencement of
this destruction, one of the déwas from a Kém4wachara déwa-
léka,* pitying the condition of the world, appears with disordered
hair, eyes streaming with tears, and a form of woe. Arrayed in
garments of a red colour, he proceeds throughout the whole of
the sakwalas that are to be destroyed, crying out as he passes on,
“In a hundred thousand years the kalpa will come to an end; a
kelalaksha of worlds will be destroyed by fire; and as many
earths, sakwala rocks, Himdla forests, rocks encircling Méru,
heavens, suns, and moons, will be involved in this destruction,
which will extend to the brahma-lékas; whosoever would
escape from,this calamity, let him assist his parents, respect his
superiors, avoid the five sins, and observe the five obligations.’”’}
The beings in the world, in great fear, approach the déwa, and
ask him whether he has learnt this by his own wisdom, or has
been taught it by another; when he replies, that he was sent by
Maha Brahma, the déwa of many ages.{ On hearing this declara-
tion, the men and déwas of the earth regard each other with
affection, from the fear that comes upon them, by which merit is
produced, and they are born in a brahma-léka.

When the hundred thousand years have elapsed, rain begins to
fall at the same time in each of the sakwalas, at the appearance
of which men rejoice, and the husbandmen begin to cultivate their
fields; but when the grain has risen so high as that cattle might
nibble it, no more rain will descend. The clouds entirely dis-
appear ; there is no more rain for a hundred thousand years ; all

* All the worlds under the brahma-lékas are called kéméwachara.

+ This warning is called kappa-kéléhala. There are in all five warnings,
or presentiments 1. Kappa-kdéléhala ; previous to the destruction of the
world. 2. Chakrawartti; a hundred years previous to tle birth of a universal
monarch. 3. Budha; a thousand years previous to the birth of a Budha.
4. Mangala; twelve years before Budha preaches the Mangala-sitra. 5.

Moneyya; seven years before Budha explains the Moneyya-piliwet, or
ordinances of the rabats,

t This mission of the déwa bears some resemblance to that of Noah, the
preacher of righteousness, during the respite of 120 years previous to the
deluge. Gen. vi. 3; 1 Pet. iii. 20; 2 Pet. ii. 5.
I. THE SYSTEM OF THE UNIVERSE. 31

forests are parched up ; men suffer much from hunger and thirst,
and then die; the déwas who reside in flowers and fruits, the
yakas, garundas, nagas, and other beings of a similar description,
after the endurance of much suffering, pass away, and are born
in the déwa-ldékas, and afterwards in the brahma-ldkas; and the
beings that have no merit are born in the hells of some outer
sakwala.

After a long period, a second sun appears suddenly in the sky,
and by its rays the 11,575 rivers, and the smaller ponds, tanks,
and other places, are dried up, and white sand is formed.

After another long period a third sun appears, that burns up the
five great rivers. Of these three suns, one traverses the sky, one is
behind the mountain Hastagiri, and the other remains continually
in the centre of the sky, causing its rays to fall without ceasing
upon the whole of the four great continents. The déwa of the
previously existing sun, terrified by the greatness of the heat, is
born in a brahma-léka, through the power of dhyana. The sun
still remains in the sky, but there is no living existence con-
nected with it. Sekra, and the rest of the déwas, through the
power of the rite called wayokasina, are born in the Parittasubha
and other brahma-ldkas.

After another long interval, a fourth sun is produced. By
this the waters of the Anotatta and other great lakes are dried
up; they boil as if agitated by a great fire, and then entirely
disappear. Thus all the elements, from the Awichi-naraka
below to the Maha Brahmaldka above, are entirely destroyed.

In due time, a fifth sun appears. By means of this sun the
waters of the great ocean are dried up to the depth of 100
yojanas, then of 200 yojanas, and gradually on to 1000 yojanas.
They are afterwards dried up to the depth of 10,000 yojanas,
and the diminution of the water proceeds until it has extended
to the depth of 80,000 yojanas; and thus there will be only
4000 yojanas of water left. But the decrease goes on until
there is only 1000 yojanas, then only 100 yojanas ; and the process
continues until the water is reduced to the depth of seven talas (or
palm-trees each 80 cubits long). Thus all the water in the great
oceans, from the Aswakarna to the sakwala rocks, is entirely eva-
porated. There is at last about the depth of one tala, then of seven
porisas (the height of a man when his hand is held up over his
head, or five cubits) ; gradually it diminishes to the height of a
32 A MANUAL OF BUDHISM.

man, to the loins, the knee, and the ancle, to as much as would
fill the feet-marks of cattle, just as the rain does on the surface
of the earth in April or October; and finally, out of all the water
of the lakes, seas, and oceans, not so much is left as would
moisten the end of the finger.

After another long interval, a sixth sun is formed, when the
earth and Méru send forth smoke; and there is thicker smoke,
and still thicker, in succession. As when a fire is kindled by the
potter to bake his clay, there is at first a little smoke, then more,
until it rises in a great body; so from the lowest sakwala rock
to the mansion of Sekra, all that exists, including the earth and
Méru, sends forth one unbroken volume of smoke, which becomes
thicker and blacker, the longer it continues to rise.

There is then the appearance ofa seventh sun. The earthand
Méru are burnt up. The flame reaches to the brahma-ldkas.
Pieces of rock, from 100 to 500 yojanas in size, are split from
Méru, fly into the air, and are there consumed. Thus the earth
and Méru are entirely destroyed, so as to be no more seen. Not
even any ashes are visible. As when ghee or sesamum oil is
burnt, the whole is consumed, so the whole earth, and all that is
connected with it, is entirely destroyed; there are no remains of
it whatever. Yet after the seventh sun has been produced, the
sakwalas continue to burn through many hundreds of thousands
of years, during which all the elements of confusion and ruin
exert their power; whirling, roaring, bursting, blasting, thun-
dering, until the work of destruction is perfect. From Awichi
to the brahma-léka called Abhassara, the whole space becomes
a dark void. The brahmas, dewas, men, animals, all beings of
every degree, disappear, and the space once occupied by a kela-
laksha of sakwalas becomes a dark abyss. This destruction is
called Téjo-sangwartta.

A hundred thousand years previous to the destruction of the
earth by water, a déwa appears to warn all the beings concerned
of the event, as when it is destroyed by fire. A cloud forms at
the same time in a kela-laksha of sakwalas, and after raining for
a short time disappears. After an immense interval another
cloud appears, and the rain called Khdrodaka begins to fall; at
first in small drops, but gradually increasing in size until they
are as large as apalm-tree. This rain is so acrid that it dissolves
entirely the earth and all things connected with it, after which
I. THE SYSTEM OF THE UNIVERSE. 33

the body of water thus produced mingles with the water of the
Jala-polowa, upon which the earth had previously rested; but it
is said by some, that though these waters are mingled together
in one mass, there is still in that mass a separation of the two
kinds of water, so that the one can be distinguished from the
other. The rain goes on until the whole space between Ajata-
kdsa and the brahma-léka called Parittasubha* is destroyed,
and the void pervaded by a thick darkness. All the beings in a
hundred thousand sakwalas disappear. This destruction is
called Apo-sangwartta.

‘When the earth is destroyed by wind, there is a rain as
when it is destroyed by fire or water; and after the elapse of an
immense interval, a wind arises, that stirs up the fine dust, and
then the gravel ; and it then goes on to tear up stones, rocks, and
trees, taking them into the air without letting them fall, grinding
them, making a fearful noise, and reducing them to powder by
the concussion, so that they entirely disappear. The wind called
Prachanda arises from beneath the earth, and tears up rocks that
are 500 yojanas in size, hurling them into the air, and destroying
them. It next dashes earth against earth, Himdla against
Himala. Méru against Méru, sakwala-gala against sakwala-gala
déwa-léka against déwa-léka, until the whole are destroyed.
This destruction includes all places between the world of men
and the ninth brahma-léka, called Subhakirnnaka, which is
10,123,400 yojanas above the earth. The jala-polowa is blown
into the air, and entirely disappears. Finally, from the world of
men to the tenth brahma-ldka, called Wéhappala, is 13,320,600
yojanas ; and the whole space between Ajatakasa and the tenth
brahma-léka disappears; it is abandoned by all beings, and
becomes dark and void. The déwas are born, through the ex-
ercise of the meditative rite called bhawana, in the brahma-lékas
that survive the destruction. The beings in the narakas, through
the power obtained from their karma, or moral action, are born
in the naraka of some other sakwala; or in an Akasa, or aerial
abode, formed by the same power. There are other beings that
by the power of the rite called wayokasina are born in the
brahma-ldkas; or if still under the power of demerit, the merit

* The Commentary on the sacred text says, “ Whenever the kappo is
destroyed by water, it perishes by the water below Subhakinno.”—Turnour’s
Annals, No. 3.

D
34 A MANUAL OF BUDHISM.

they have received in births long previous exercises its power,
and prevents them from going to a place of pain.* The de-
struction produced by the agency of wind is called Wayo-sang-
wartta. (Sryddgamana-sitra-sanné.)

Previous to the destruction by water, cruelty, or violence, pre-
vails in the world; previous to that by fire, licentiousness ; and
previous to that by wind, ignorance. When licentiousness has
prevailed, men are cut off by disease; when enmity, by turning
their weapons against each other; and when ignorance, by famine.

In every instance, so complete is the destruction, that no
remains whatever of the sakwalas are to be found, not even any-
thing answering to the ashes of wood that has been consumed by
fire ; the air above the earth, and that below, mingle together, as
there is nothing to separate the one from the other.t Whether

* At the end of the day of Brahma, a dissolution of the universe occurs,
when all the three worlds, earth, and the regions of space, are consumed with
fire. The dwellers of Maharloka (the region inhabited by the saints who
survive the world) distressed by the heat, repair then to Janaloka (the region
of holy men after their decease).—Wilson’s Vishnu Purana.

+ According to the system of the Brahmans, the ten lower worlds are par-
tially destroyed at the close of every kalpa, equal to a day of Brahma, and
renovated at the end of each succeeding night ; so that there are 36,000 revo-
lutions of the world during one cycle of its existence. But at the dissolution
of Brahma there is a maha pralaya, or complete destruction of the whole
universe ; all things being utterly annihilated and reduced to entire nothing-
ness; or, if we adopt another idea, all things being merged in the deity, until
Brahm shall awake and u new world be manifested. “That immutable
power, Brahma, by waking and reposing alternately, re-vivifies and destroys
in eternal succession, the whole assemblage of locomotive and immoveable
ereatures.”——Manu. Inst. i. 57. “The Brahma-mimansa (or Véddnta) en-
deavours to reconcile the ex'stence of moral evil under the government of an
all-wise, all-powerful, and benevolent providence, with the absence of free-
will, by assuming the past eternity of the universe, and the infinite renewal
of worlds, into which every individual being has brought the predispositions
contracted by bim in earlier states, and so retrospectively without beginning
or limit.’”’—Colebrooke, Miscellaneous Essays, i. 377.

It is said to have been taught by Hermes, that the Governor of the world,
“always resisting vice, and restoring things from their degeneracy, will either
wash away the malignity of the world by water, or consume it by fire, and
restore it to its ancient form again.” The Egyptians supposed the world
would be destroyed, partly by inundation, and partly by conflagration.
Cudworth’s Intellectual system. This idea was entertained by Pythagoras,
and may have been received either during his residence in Egypt, or in his
travels in Asia. It was the opinion of Anaximander, that worlds are con-
tinually in the course of formation, and that they are as constantly re-dissolved
into the infinity, ro dzepov, whence they are derived. Empedocles and
Heraclitus, and afterwards the Stoics, supposed that the world is generated,
and then corrupted ; and that this is done again and again in revolutions in-
finite. This phrase of Heraclitus had great celebrity, “ Allis, and is not;
for though in truth it does come into being, yet it forthwith ceases to be.”
—Lewes, Biograph. Hist. Phil.i. 111. Plutarch says, that the shaking of the
I, THE SYSTEM OF THE UNIVERSE. 35

the medium of destruction be fire, water, or wind, it is equally
complete. But itis not to be supposed that these effects are
produced by any innate power of their own. As the world is at

four bars within the circular apsis of the sistrum represented the agitation of
the four elements within the compass of the world, by which all things are
continually destroyed and reproduced. The Gnostics of the Alexandrian
school taught that as the Godhead can never have been unemployed, an
endless series of worlds must have preceded the present, and an endless
series of words will follow it.—Giesler, Text-Book of Eccles. Hist. Similar
opinions were entertained by the Druids and Mexicans.—Faber’s Origin of
Pagan Idolatry, vol. i. cap. ii: “Concerning the Pagan Doctrine of a Suc-
cession of similar Worlds.” But by the Peripatetics and others a different
doctrine was taught. They were of opinion that the world had never been
created and could never be destroyed ; as they could trace in the universe no
seminal principles, they believed it to be “ fatherless and eternal, destitute of
origin, and beyond the influence of fate.’ “ Violent corruptions and muta-
tions take piace in the parts of the earth; at one time, indeed, the sea over-
flowing into another part of the earth; but at another, the earth itself
becoming dilated and divulsed, through wind or water latently entering into
it. But an entire corruption of an arrangement of the whole earth never did
happen, nor ever will.”—Taylor’s Ocellus Lucanus.

It was the doctrine of Budha, that there are not only alternate destruc-
tions and renovations of the world, but that each successive world is homo-
geneous in its constitutent parts, having the four continents of the same size,
with the same cities, under different names ; but though the general features
are the same, and in many instances the same individual actors are introduced,
this resemblance does not extend to an identity of events, as was taught by
some of the Greeks. It was affirmed by many of the Stoics that from the
beginning to the end of the world, all things are dispensed by a regular law,
so that not only as to the successive conflagrations and inundations, but also
as to all other occurrences, there is a repetition of the same events; that
which now takes place has taken place in previous ages, times innumerable,
and will again take place times infinite. About the time of the commence-
ment of Christianity this idea appears to have been very generally prevalent,
and to have produced the most pernicious consequences. It was thought to
be unnecessary to address the Divinity in prayer, inasmuch as “ everything
revolves with unchanging laws in one eternal circle.”

As all the worlds below the tenth brahma-léka are occasionally destroyed,
the totality of the destruction being expressed in the strongest terms, it is not
right to say, as has sometimes been assumed, that the eternity of matter is
one of the dogmas of Budha. Relative to the superior worlds that are
beyond the reach of all the revolutions that affect the earth, I have seen no
positive statement, their existence may be eternal ; but the general principles
of Budhism by no means agree with the doctrine of Empedocles, and others
of the same school, that “ all existences are but a mingling, and then a sepa-
ration of the mingled.”

The opinion that the destruction of the world is at one time accomplished
by the agency of fire, and at another time by that of water, agrees, to some
extent, with sacred writ. Heraclitus taught that as fire is the first principle
of all things, all things shall at last be redissolved into this element ; Epicu-
rus supposed that as fire is the most active of the elements, it will in the end
overcome the others, and destroy them ; and it was the doctrine of Zeno that
the world will perish by fire, a principle everywhere diffused, which will in
time resolve all things into itself, and will afterwards, as it is the seed of all
things, diffuse itself again through the vacuity it has caused, thus producing
a new world.

D2
36 A MANUAL OF BUDHISM.

first produced by the power of the united merit, punya-bala, of
all the various orders of being in existence, so its destruction is
caused by the power of their demerit, papa-bala.

The notions entertained by Gétama that there are innumerable worlds,
that the earth has nothing beneath it but the circumambient air; that the
interior of the earth is incandescent ; and that the world will be destroyed
by the agency of fire; may so far be correct ;—and a smali portion of his
other cosmical speculations may agree with ancient philosophy or modern
science ;—but they are mixed up with so many other statements which have
no foundation whatever in truth, that they seem like the meteors of the
morass, a dim light where there are dangers numberless, or like insulated
rocks that are no protection to the mariner, as they are covered by every wave
that rushes near them in the storm. The whole of his cosmogony, and of his
astronomical revelations, is erroneous; and there are statements in nearly
every deliverance attributed to him upon these subjects which prove that his
mind was beclouded by like ignorances with other men; consequently, he
cannot be, as he is designated by his disciples, “a sure guide to the city of
peace.
IL THE VARIOUS ORDERS OF SENTIENT
EXISTENCE.

I, THE PASE-BUDHAS,—II. THE RAHATS.—III. THE DISWAS.—IV. THE BRAHMAS.
—Y. THE GANDHARWAS.—VI. THE GARUNDAS.—VII. THE NAGAS.—
VIII. THE YAKAS.—IX. THE KHUMBANDAS.—-X. THE ASURS.—XI. THE
RAKSHAS.—XII. THE PRETAS.——XIII. THE INHABITANTS OF THE NARA-
KAS, OB PLACES OF SUFFERING.

As all the systems of worlds are homogeneous, so are the
orders of being by whom they are inhabited; the various
distinctions that are now presented being only of temporary
duration, With the exception of those beings who have
entered into one of the four paths leading to nirwdna, there
may be an interchange of condition perpean the highest and
lowest. He who i is now the most degraded of the demons,

may_one day rule. the highest of the heavens; he who is at
present seated upon the most honourable of the celestial
thrones may one day writhe amidst the agonies of a place of
torment; and the worm that we crush under our feet may,
in the course of ages, become a supreme Budha, When any
of the four paths are entered, there is the certainty that in a
definite period, more or less remote, nirwana will ke obtained ;
and they who have entered into the paths are regarded as the
noblest of all the intelligences in the universe. Hence our
earth, in the time of a supreme Budha, or when the sacred
dharmma is rightly understood and faithfully observed, is
the most favoured of all worlds; the priests, or those who
observe the precepts, assume a higher rank than any other
order of being whatever; and there is an immeasurable dis-
tance between even the most exalted of the déwas or brahmas
and “the teacher of the three worlds,” who is supreme.
38 A MANUAL OF BUDHISM.

Exclusive of the supreme Budhas, the various orders of
intelligence include—1. Pasé-Budhas. 2. Rahats. 3. Déwas.
4. Brahmas. 5. Gandhdrwas. 6. Garundas. 7. Nagas.
8. Yakds. 9. Khumbandas. 10. Astrs. 11. Rakshas.
12. Prétas, and other monsters. 13. The inhabitants of the
Narakas: in addition to the beasts of the field, the fowls of
the air, the fish of the waters, and beings engendered from
filth and excrement. The three superior classes are déwas,
brahmas, and men. Among men appear sidhas, who can
perform wonders by the aid of herbs and other medicinal
substances and preparations ; widyadharas, who can exercise
the same powers by the aid of mantras, or charms; and
rishis, who can exercise the same powers through the prac-
tice of certain rites and austerities. These orders are divided
into five gati, or conditions :—1. Déwa, divine. 2. Manusya,
human. 3. Préta, monstrous. 4. Tirisan, brute. 5. Niraya,
infernal.

J. The Pasé-Budhas are sages of wondrous power, who
never appear at the same time as a supreme Budha; yet in
the kalpa in which there is no supreme Budha there is no
Pasé-Budha (1). They attain to their high state of privilege
by their own unaided powers. Their knowledge is limited;
but they never fall into any error that would involve the
transeression of the precepts. In the five gradations of
being enumerated by Nagaséna, the Pasé-Budhas are placed
between the rahat and the supreme Budha. Their relative
dignity may be learnt from the announcement, that when
alms were given to them it produces greater merit by a hun-
dred times than when given to the rahats; and that when
given to the supreme Budhas it produces greater merit by
sixteen times sixteen than when given to them. The su-
preme Budhas reveal the paths leading to nirwana to all
beings; but the Pasé-Budhas can only obtain nirwana for
themselves. They cannot release any other being from the
miseries of successive existence. They cannot preach the
perfect bana, even as the dumb man, though he may have
seen a remarkable dream, cannot explain it to others; or as
Il. ORDERS OF SENTIENT EXISTENCE. 39

the savage, who enters a city and is sumptuously fed by some
respectable citizen who meets with him, is unable, on his re-
turn to the forest, to give his fellow-savages an idea of the
taste of the food he has eaten, because they are not accus-
tomed to food of the same kind, but although they cannot
teach others, they may themselves attain to a perfect acquaint-
ance with the four pratisambhidds, or modes of supernatural
illumination. They can give precepts so as to lessen the
power of the sensuous principle; but they cannot entirely
destroy it. It is arule of the priests in Ceylon who belong
to the sect of the Amarapuras, not to follow the observances
of the Pasé-Budhas, unless they have received the sanction
of Gotama. ‘

II. The fourth of the paths leading to nirwana is called
arya, or aryahat. The ascetic who has entered this path is
called a Rahat. He is free from all cleaving to sensuous
objects. Evil desire has become extinct within him, even as
the principle of fructification has become extinct in the tree
that has been cut down by the root, or the principle of life
in the seed that has been exposed to the influence of fire.
The mind of the rahat is incapable of error upon any subject
connected with religious truth; though he may make mis-
takes upon common subjects, or from allowing the faculty of
observation to remain in abeyance.. There are five great
powers that the rahat possesses —1. Irdhi, or the power of
working miracles; he can rise into the air, overturn the
earth, or arrest the course of the sun. 2. The power to hear
all sounds, from whatever being proceeding. 3. The power
to know the thoughts of other beings. 4. The power of
knowing what births were received in former ages. 5. The
power of knowing what births will be received by any being
in future ages. But all rahats do not possess these powers
in an equal degree of perfection. The rahat is subject to
bodily pain ; nevertheless, his mind is free from the usual
accompaniments of pain, such as agitation, sorrow, or unsub-
missiveness ; as the trunk of the tree remains unmoved in the
storm, though the branches may be subject to violent oscil-
40 A MANUAL OF BUDHISM.

lations. This high state of privilege was sometimes received
in an instant ; as when the ascetic Nigrédha became a rahat
whilst his hair was being cut off to prepare him for the re-
ception of the priesthood. But in other cases it required a
long and laborious exercise of discipline ; the facility of ac-
quirement being ruled by the amount of merit received in
former births. In the earlier ages of Budhism, the rahatship
was attained by females. At his death, the rahat invariably
enters nirwaéna, or ceases to exist. As the cause of re-pro-
duction, karma, is destroyed, it is not possible for him to
enter upon any other mode of existence ; the concretive power
that binds together the elements of existence is now wanting ;
the effect ceases, from the evanishment of the cause. To
make a false profession of the attainment of rahatship is one
of the four crimes that involve permanent exclusion from the
priesthood.

III. The moment that man loses the aid of induction, and
enters into the unseen world, his littleness becomes manifest ;
and yet in no department of investigation has he pursued his
course with more complacency, or allowed his imagination a
revelry more unrestrained. But the bolder the flight he has
taken, the less has he brought conviction to the minds of
those who have listened to his reveries; as all his creations
are only a repetition of what any one may see in the every-
day world; or they are airy nothings; or they are an un-
natural jumble of things that have no affinity, and can never
be really conjoined. New arrangements he can form; and
when he has accomplished this simple task, he beguiles him-
self into the belief that he has emanated a new existence.
There is, therefore, no part of heathenism that is less inte-
resting than its description of other worlds; and in no light
does it appear so absurd as in its accounts of the creatures
by which they are inhabited. The Pasé-Budhas and rahats
are equally partakers of humanity ; but we must now pass
on to the consideration of the unearthly and the monstrous.

The déwas of Budhism do not inhabit the déwa lékas ex-
clusively, as in the world of men there are also déwas of
II. ORDERS OF SENTIENT EXISTENCE. 41

trees, rocks, and the elements. They resemble the saints of
the Romanists, or the kindred dii minores of a more ancient
faith, as they are beings who were once men but are now
reaping the reward of their prowess or virtue. They re-
side in a place of happiness; but do not possess the higher
attributes of divinity. They receive birth by the appari-
tional form, are subject to various passions, and in size are
more than colossal (2). Their number must be incalculable
by the numeration of mortals; as many myriads of myriads
are represented as being present when Gotama delivered
the discourse called Maha Samaya, in the hall of Kutagara,
near his native city of Kapilawastu. When the acquisition
of merit In previous births has been small, the déwas be-
come subject to fear as they approach the period in which
they are to pass into some other mode of existence. Thus
Sekra himself, the ruler of Tawutisa, previous to the occa-
sion upon which he heard the sacred bana from the lips of
Gétama (by which he received merit, and thereby a pro-
longation of the period of his reign), became greatly sorrowful
when he reflected that he was about to leave the pleasures he
had so long enjoyed. But the déwas who possess a greater
share of merit are free from fear, as they know that when
they are re-born it will be in some superior state of
existence.

The functions of the déwas are of varied character, and in
some instances inconsistent with the powers attributed to “ the
three gems.” They endeavour to prevent the acquirement
of merit by those whom they fear will supplant them in the
possession of the various pleasures and dignities they respec-
tively enjoy (3). They take cognizance of the actions of men,
as we learn from the legend of the guardian deities (4). They
sympathize with those who act aright, as in the case of the
nobleman Wisdkha (5); and punish those by whom they
themselves are injured (6), or those who insult and persecute
the faithful (7).

The grand principles of Budhism would be-complete with-
out the existence of any other orders of being heside those
42 A MANUAL OF BUDHISM.

that inhabit our earth, and are perceptible to the senses; and
it would agree better with the genius of the system pro-
pounded by Gdtama, to suppose that, like other sceptics, he
believed in neither angel nor demon, than to imagine that
the accounts of the déwas and other supernatural beings we
meet with in works called Budhistical were known at its first
promulgation. All the accounts of his interviews with déwas
and brahmas, as well as those which represent these agencies
as listening to his words and doing him homage, must, it is
unnecessary to say, have been the product of a more recent
age. It is possible that he may have enunciated the mun-
dane system now attributed to him, and have spoken of other
worlds, which his disciples peopled with imaginary beings,
in deference to vulgar prejudice or from pride of office,
making them ancillary to the exaltation of the sage in whose
glory they so largely participated. There is the greater
reason to believe that this class of legends has been grafted
upon Budhism from a foreign source; as nearly the whole of
them may be traced to opinions that are common to almost
every school that arose among the Hindus in the period that
succeeded the age of Gétama. We have a similar process in
the hagiology of all the ancient churches of Christendom ;
and in the traditions of the Jews and Mussulmans, which
came not from the founders of the systems, but from the
perverted imaginations of their followers in after days.

In some instances the names of the déwas and brahmas are
the same as those we meet with among the records of
Brahmanism ; but we are not on that account to confound the
religion of the Pitakas with that of the Puranas. Budhism
knows nothing of an infinite nihility like Brahm; nor of
Brahma, the creator, Vishnu, the preserver, or Siva, the de-
stroyer. Maha Brahma is simply the ruler of a brahma-loka.
Sekra is the déwa most frequently introduced into the tales
and legends with which Budhistical works abound; but he
is represented rather as being the servant of the faithful,
than as receiving their adoration or as the object of their
prayers. ‘The honour that the Budhists who best understand
Il. ORDERS OF SENTIENT EXISTENCE. 43

their religion pay to the déwas is extremely small. The
priests believe themselves to be higher than the most exalted
of these celestial agencies. There are déwdlas (places of
worship dedicated to the déwas) i in nearly every village in
the he Singhal Provinces. of Ceylon; but: there~ are- few. in-
who is * prominently mentioned in the sacred books of the
Budhists ; which i is an additional proof that the whole system
Budhism from the practices of thes Bidtiane. or brought
down from the times preceding the introduction of the bana
into Ceylon. The further we go back, and the more respect-
able our authority, the less we find of the déwas; and in
many instances their introduction is so clumsily brought
about, and their design so apparent, as not to deceive any
but the most unreflective mind.

There is little to excite the affection of men for the déwas,
beyond the sympathy that one intelligence feels for another.
The gods of the Greeks and Romans were brought before
them as possessing mighty and mysterious powers; or
as exercising a genial influence in some particular depart-
ment of human economy; or as the inventors of some art,
science, or instrument that ministers to the general comfort.
But the Budhist regards the world as being under the go-
vernance of an authority over which the déwas have no con-
trol; and the native of India would despise rather than
reverence the being who is in any way connected with manual
exercises, even in their most pleasing or beneficial form. The
déwas are feared rather than loved; and if their aid is asked,
it is in sullenness or with ill-concealed contempt.

In many of the accounts that are given us of the attempts
of the déwas to prevent the rishis and others from attaining
the high rank that their merit would ensure if permitted to
go on to its full development, we have a parallel to the envy
ith which the gods of the Greeks looked upon the advance-
ment of man in those branches of knowledge that they re-
garded as being exclusively their own heritage. The story
44 A MANUAL OF BUDHISM.

of Prometheus was of most terrible import to all who wished
to pass beyond the bounds of common mortality ; and the
lesson it teaches is heard, with more or less distinctness, in
almost every tradition of the mythic age.

IV. The inhabitants of the brahma-lékas have attained to
a more exalted state than the déwas. In the worlds in which
they have sensuous enjoyment, they are brighter and larger
than the déwas, have a larger retinue, more extensive riches,
and live to a greater age. The ripa (the aggregate of the
elements that constitute the body) of the Brahmas differs
from that of men, and is one peculiar to themselves. They
are insensible to heat and cold, and are entirely free from
sexual passion. They have attained their present state of
exaltation by the exercise of the rite called dhyana; and
when the age allotted to them has passed away, they may be
born as men, as animals, or in any other world. In some of
the worlds they are self-resplendent, traverse the atmosphere,
and have purely intellectual pleasure. In the arpa worlds,
four in number, they have no bodily form. In all the
worlds, except one, they have a conscious state of being; in
one, they are unconscious ; and in another, they are in a state
“not fully conscious, nor yet altogether unconscious.”

The chief of the brahma-lokas, Sampati Maha Brahma (8)
continually exercises the four following volitions: 1. Of
friendship; thus wishing, May all beings, having received
the same merit as myself, enjoy an equal reward. 2. Of
compassion ; thus wishing, May all beings be released from
the four hells, and become happy. 3. Of tenderness; thus
wishing, May all who are born in the brahma-l6kas retain
their happiness throughout a long period. 4. Of equity;
thus wishing, May all beings receive the reward of their own
proper merit. But by far higher than the Maha Brahma who
exercises these volitions is the lord of the three worlds,
Budha.

V. The Gandharwas reside in the léka called Chaturma-
‘hardjika. Their bodies are sixteen yojanas high. They are
horisters and musicians, and when sent for they can go to
II. ORDERS OF SENTIENT EXISTENCE. 45

any ldka that they may minister to the amusement of the
déwas.

VI. The Garundas have the shape of immense birds, and
ge represented as being great enemies to the ndgas.

VII. The Nagas reside in the léka under the Trikuta
rocks that support Méru, and in the waters of the world of
men. They have the shape of the spectacle-snake, with the
extended hood (coluber naga); but many actions are attri-
buted to them that can only be done by one possessing the
human form. They are demi-gods, and have many enjoy-
ments ; and they are usually represented as being favourable
to Budha and his adherents ; but when their wrath is roused,
their opposition is of a formidable character. If their name
be derived from the root ndga, a mountain, it may have re-
ference to the place of their abode, under Méru. There is
a race of people called Nagas residing upon the elevated
region between Assam and Manipur, who are said to be
universally dreaded for the devastations they commit upon
the inhabitants of the plains; and it is possible that the
mythological nagas may have had their origin in the fears
produced by the ravages of the ancient mountaineers. Ano-
ther name by which they are known, nayas, bears a consider-
able resemblance to that of the vysdes, naiades of the Greeks,
who also resided in rivers, lakes, and streams. “As vigilant
as a nayaé who guards a hidden treasure,” is a common ex-
pression, giving to these beings the same office that is borne
by the genii of the Arabs. Even in England there is a
current opinion that near abbeys and other old places there
are treasures watched over by snakes.

_ VII. The Yakds are not to be classed with devils, though
this is their popular designation. They are beings whose
karma has placed them in the situation they now occupy in
the scale of existence ; but many of their acts might be at-
‘tributed to the déwas, as many of the acts of the déwas
‘might be attributed to them, without any appearance of im-
propriety (9). The Singhalese have a great dread of their
‘power, and in times of distress the yakadura, or devil-
46 A MANUAL OF BUDHISM.

dancer, is almost invariably called upon to overcome their
malignity by his chaunts and charms; but these practices re-
ceive no sanction from Gétama, and in some instances are
condemned, especially when the life of any animal is offered
in sacrifice. Though some of them are malignant, and reject
the authority of their ruler, “even as in the kingdom of
Magadha the thieves rebel against the king and his ministers,”
their enmity is to be overcome by exorcism not by sacrifice.
The dwelling-place of the yakds is not in the narakas; so
that they are not spirits condemned to ceaseless torments like
the devils of revelation; they are found in the earth, and in
the waters, and form one section of the guards round the
mansion of Sekra. They marry, and delight in dances,
songs, and other amusements; their strength is great; and
some of them are represented as possessing splendour and
dignity. There are instances in which they have entered the
paths that lead to nirwana; and in one birth, after he became
a candidate for the Budhaship, Gotama was himself a yaka.
After his reception of the Budhaship, there came to him one
night, when his residence was on the eagle-peak near Raja-
gaha, the guardian deities of the four quarters, attended by a
large retinue. “Some of the yakds worshipped him and sat
down ; others sat down after having had pleasing conversa-
tion with him; others merely bowed themselves with elevated
clasped hands and sat down; some announced their names
and race ; and others sat down in silence. When they were
seated, their great king, Wessawano, thus addressed Budha:
There are, my lord, some demons of great power who are
opposed to Budha, and others who are attached to him;
there are some demons of the middle order who are opposed
to Budha, and some who are attached to him; there are
some demons of the lowest order who are opposed to Budha,
and some who are attached to him. What is the reason,
my lord, that many demons are opposed to Budha? Budha,
my lord, has preached abstinence from destroying life, from
theft, from lewdness, from lying, and from intoxicating
dunks, which cause irreligion. Many demons, my lord,
Il. ORDERS OF SENTIENT EXISTENCE, 47

do not abstain from destroying life, from theft, from lewd-
ness, from lying, and from intoxicating drinks which cause
irreligion, and they are dissatisfied and displeased with these
doctrines. My lord, there are disciples of Budha who reside
in solitary parts of forests, free from noise and tumult, in
quiet and retirement, remote from men. In those retired
places demons of great power reside, who are opposed to
the doctrines of Budha. Therefore, my lord, to placate
them, learn the dtdndtiya defence, or pirit, by which the
priests and priestesses, the male and female (lay) disciples,
may be preserved, defended, kept free from harm, and live
in peace. Budha silently consented to his request. Then
the great king, Wessawano, perceiving that Budha silently
consented, spake the dtdndtiya defence.” After it had
been recited, the demon king declared, that “if any priest
or priestess, male or female disciple, fully and perfectly
learn this defence, none of the amanusa (not-men), no male
or female yaka, &c., will approach him with an evil design,
whether walking, standing, sitting, or reclining.”—Rev. D.
J. Gogerly, Ceylon Friend, iii, 21.

IX. The Khumbandas, who guard the palace of Sekra
on the south, are monsters of immense size and disgusting
form. .

X. The Asurs reside under Méru (10). There were for-
merly contests carried on between them and the déwas of
Tawutisd, but when Manamdnawakayd became Sekra, they

were finally defeated, and from that time have been kept in

subjection. The four guardian deities of that léka, with
their attendants, are appointed to their respective offices that
they may ward off the attacks of the asurs.

There are many allusions, even in the most sacred of the
Pali writings, to the seizure of the sun and moon by the
asurs Rahu and Kétu. In the performance of the pirit ex-
orcism, the following extract, entitled Chanda Pirit, or the
Moon’s Protection, is read from the Pitakas :—“ Thus I
heard. Budha resided in the garden of Anathapindika, in
Jatawany, near Sawatti. At that time the god Chanda (the
48 A MANUAL OF BUDHISM.

moon), was seized by the asur Rahu (ie, the moon was
eclipsed). Then the god Chanda remembering Budha, at
that moment spake this stanza: O conquering Budha, I adore
thee! thou art perfectly free from evil; I am in distress ; be
thou my refuge! Then Budha spake this stanza to the asur
Rahu on behalf of the god Chanda: Rahu! Chanda has
taken refuge in the holy Tatagata. Release Chanda! Budha
compassionates the world. Then the asur Réhu released
the god Chanda, and immediately fled to Wepachitti (the
chief of the asurs) and stood trembling and affrighted by his
side; when Wepachitti addressed Rahu in the following
stanza: Rahu, why did you suddenly release Chanda? why
have you come trembling and stand here affrighted? My
head (replied Réhu) would have been split into seven pieces ;
I should have had no comfort in my life; I have been spoken
to by Budha in a stanza ; otherwise I would not have released
Chanda.”—Gogerly ; Ceylon Friend, ii, 228. There is a
similar narrative, entitled Suriya Pirit, or the Sun’s Pro-
tection.

The asurs have been compared to the Titans and Giants of
the Greeks, as in stature they are immensely greater than
any other order of being; and as they are connected with
eclipses and made war with the déwas, there appears to be
some ground for the comparison; it being generally agreed
that the giants were personifications of the elements, and that
their wars with the gods refer to the throes of the world in
its state of chaos.

XI. The Rakshas resemble the yakas ; but they have not,
“te them, the power to assume any shape that they choose.
/ When appearing to men, they must assume their own proper

form. They live principally in the forest of Himala, and
feed on the flesh of the dead, whether of beasts or of men.

XII. The Prétas inhabit the Lékantarika naraka (11).
In appearance they are extremely attenuated, like a dry leaf.

| There are some prétas that haunt the places near which they
had formerly lived as men; they are also found in the
suburbs of cities, and in places where four ways meet.
II. ORDERS OF SENTIENT EXISTENCE. 49

XIII. The inhabitants of the Narakas endure intense
misery ; and it was declared by Gétama that those who trans-
gress the precepts will be born in these worlds (12). To tell
the fearfulness of their affliction is difficult; it is like the
joining together of all evil things; it is not possible rightly
to declare it. A priest having asked Gétama to explain it by
comparison, the sage proceeded thus :—‘“ A man who has com-
mitted some great offence is brought into the presence of the
king, who commands that early in the morning he shall be
pierced by a hundred spears. This is done; but at noon the
monarch is told that the criminal still lives ; he is astonished
to hear it, but commands that he be pierced by a hundred ©
more. In the evening he is told that he is not yet dead, and
he commands that the punishment be repeated. Thus the
criminal is pierced by 300 spears. Can that which he
endures therefrom be understood?” The priest replied, “ The
pain produced by one single spear would be exceedingly
severe; how, then, is it possible for any one to understand
the pain that would be produced by the piercing of 300
spears?” After receiving this reply, Budha took up a
handful of small pebbles from the ground, and said we might
affirm that the great Himdla is ten, twenty, or a thousand
times larger than those stones; but that it would not be an
adequate comparison. “In like manner,’ he continued, “as
this handful of stones is inadequate to show forth the extent
of the great Himala, so-is the pain produced by the piercing
of 300 spears inadequate to show forth the greatness of the
misery of the narakas.”

The other beings that are introduced as living in different
regions and worlds are mere deformities ; and are presented
before us in all their repulsiveness, without any equivalent
to the covering with which the Greeks, in their more culti-
vated ages, invested beings who in their original shape were
equally monstrous. The fallen spirits that lead men captive
at their will have seized upon that creative power which,
when the offspring of a hope founded on the word of God,
was intended to impart the power to man to build unto him-

E
50 A MANUAL OF BUDHISM.

self a heaven worthy of his residence when his intellect shall
become mighty as that of the seraph; and they have made it
frame, out of the disjecta membra of things visible and creatures
existent, regions and races of being that cannot possibly have
an antitype in any world. These wild fantasies are to the
spirits that have drawn them forth as the laughter-moving
comedy in the great drama of man; but to the thoughtful
mind they tell of the degradation of our species, and fastly-
flowing tears are their proper accompaniment.

1. The Pasé Budhas.

Before this privilege can be obtained, there must have been
the practice of the pdéramitds, or prescribed virtues, during two
asankyakap-lakshas ; as in no other way can it be acquired.*
There are five things necessary to its reception. He who re-
ceives it must be a male, and not a person in whom the two
sexes are conjoined; he must have seen a supreme Budha (in
some previous birth), a Pasé-Budha, or a rahat; he must have
exercised faith in the exalted personage thus seen; and he must
have desired the same office. It is equally necessary that he be
born of one of the three superior castes, as he can belong to no
other; and that he appear at the period when the age of man is
of the same length as is requisite for the birth of a supreme
Budha. The Pasé-Budha can visit the golden cave in the forest
of Himala, and can keep the pdya festivals at the manjusa tree
in the same forest.

2. The Déwas.

The inhabitants of the déwa-lékas are all twelve miles in
height. When Béddhisat was in Tusita, he had a crown four
miles high; he had also sixty wagon-loads of gems and jewels,
all other kinds of treasures, and a kela of beautiful attendants.

* The word pachchéko, derived from pati-ékan, by permutation of letters
contracted into pachchéko and pachché (in Singhalese, pasé) signifies,
severed from unity (with supreme Budhahood) : and is a term applied to an
inferior being or saint, who is never co-existent with a supreme Budha, as
he is only manifested during the period intervening between the nibbdna of
one and the advent of the succeeding supreme Budha, and attains nibbina
without rising to supreme Budhahood.—Turnour’s Mahawanso.
II. ORDERS OF SENTIENT EXISTENCE, 51

In one of our years the déwas breathe 216 times, which is 18
times in one of our months, and once in 100 hours. In one
hundred of our years they eat once.

3. The Legend of Lomasa Kdsyapa.

There was a rishi called Lomasa Kasyapa who kept the precepts
so perfectly that the throne of Sekra became warm (which was
an indication that his exalted office was in danger). When the
déwa looked to see what was the reason of this occurrence, and
discovered it, he resolved that he would try to set aside the
merit of the rishi. For this purpose’ he went to the palace of
the king of Benares, and appeared to the monarch as he was
reclining upon a couch, saying, ‘I am Sekra; if you would
become lord of the whole earth you must entreat the rishi Ké-
syapa, now living in the forest of Himdla, to offer a sacrifice of
all kinds of animals, from the elephant downwards.’ The king
accordingly, by the beating of the city drum, found out a
hunter who knew the way to the dwelling of the rishi, with whom
he sent the noble Saiha. On arriving at the place, he requested
in the king’s name that he would offer the sacrifice; but Lo-
masa Kasyapa replied that he would not thus relinquish the
merit he had gained by the observance of the precepts, for all
the wealth of the world. After this Sekra again appeared to’
the king, and recommended him to send his daughter Chan-
drawati-déwi to make the same request. In consequence of.this
advice, the princess was arrayed in the most beautiful manner,
and sent to the forest under the care of the same noble, who
said to the rishi that the king would give him the hand of his
daughter and the half of his kingdom, if he would offer the
sacrifice. At the sight of the princess the rishi forgot the obli-
gations by which he was bound, and was willing to accompany
her to the city. On their arrival, the animals were all assem-
bled in the place of sacrifice; but when he lifted up the knife to
slay the elephant, the affrighted beast cried out, and all the rest
joined in the lamentation. This brought the rishi to his senses;
and throwing down the knife, he fled at once to the forest,
where he accomplished the requisite amount of merit, and was
afterwards born in a brahma-léka. This rishi was the Bédhisat
who afterwards became Gétama Budha; but as he was under

the influence of a temporary madness when he thus resolved
EQ
52 A MANUAL OF BUDHISM.

upon taking life, it is not contrary to the declaration that in
every birth he received as a human being, he was kind to all
sentient existence.

4. The four Guardian Déwas.

When Sekra is seated upon his throne, called Dharmma, in
the hall of Suddharmma, on the atawaka (the eighth day after
the new and full moon) the scribes of the four guardian déwas;
on the day of the new moon, the sons of the four déwas; and cn
the day of the full moon, the déwas themselves; coming to the
earth, observe in all places the following circumstances: ‘‘ To-
day so many men have observed the pdya (or sacred day); so
many women have attended to the ordinances; by so many per-
sons the threefold protective formulary has been repeated ; so
many assist their parents; so many render the due honours to
the chiefs of their clan; so many offer flowers and lamps in
their places of worship; so many say bana, hear bana, or invite
others to hear it; so many make offerings to the dagobas, the
sacred trees, and the images of Budha; so many perform righ-
teous acts with the body, the speech, and the mind; and so
many perform the ten virtues.” These things being written in
the golden books with vermilion, the books are delivered to the
children of the four guardian deities; the children give them to
Wésamuna (the master of the revels), who hands them over to
Panchasikha (the vizier or prime minister of Sekra, who has
five heads, or faces) ; and by him they are presented to Matali
(the charioteer of Sekra), who gives them to Sekra. If the
persons upon earth who acquire merit are few, the books of
record are small in size ; if many, they are large. When the
books are small, all the déwas observe the circumstance and
exclaim, in sorrow, “The beings upon earth who acquire merit
are few; the narakas will be filled, and the déwa-lokas will
not be replenished.”

When the books are large, they exclaim, “The beings upon
earth pass their time in the observance of the precepts, and pro-
cure an abundance of merit; the narakas will be depopulated,
and our celestial worlds will be filled.” The illustrious déwas
who have acquired merit upon earth during the appearance of
a Budha, exclaim in rapture, “We shall have joy.” Then
Sekra, ascending his throne of flowers, sixteen miles high, takes
Il. ORDERS OF SENTIENT EXISTENCE. 53

the books into his hands, and reads. If he reads in a low tone,
the déwas can hear it to the distance of twelve yojanas; if in a
high tone, it is heard by all the déwas in Tawntisd to the dis-
tance of 10,000 yojanas. In this manner, when Sekra has
assembled the déwas, and seated himself in the hall of Suddharm-
ma, these are the principal acts of the four guardian deities ;
they come to the earth, observe the merit acquired by men, and
having recorded it in the golden books, present them in the
manner now declared to Sekra; ,they are an assistance to the
world, and perform many other acts of a similar character.

5. The Faithful Priest.

There was a nobleman in Pelalup, called Wisdkha, who
having heard of the fame of Ceylon, and of the privileges there
enjoyed, gave all he possessed, though his wealth was immense,
to his family, except one single piece of gold, which he tied in
the corner of his garment, and went to the sea-side that he
might embark for the island. But as he had to wait a whole
month before he found a ship going in that direction, he began
to trade with his money ; and at the time of embarking, through
his great skill as a merchant, he had gained a thousand pieces of
gold. With this sum he arrived at Tambraparnna (Ceylon),
and afterwards went to the city of Anurddhapura, where he
solicited admission into the priesthood, from the inmates of the
principal wihdéra. But when they perceived the wealth he had |
brought, they told him that as the priests could not make use of
money he had better dispose of it previous to admission. Upon
hearing this he threw it down into the midst of the court. He
was then admitted to the noviciate, and five years afterwards to
the order of upasampadd4. After this he went from one wihara
to another, remaining four months at each place, and exercising
¢he form of meditation called maitri-bh4wand. One day, after
performing this exercise, he said aloud in the forest, “‘I have
perfectly kept the obligations since I became a priest, and
therefore a great reward awaits me.” Afterwards he went
towards the wihdra of Kitulpaw; but on coming to a place
where four ways met, he was in perplexity as to which was the
right path, until the déwa of a neighbouring rock stretched
forth a hand, and said, ‘In this direction.” Having remained
at the wihdra four months, he thought of departing on the
54 A MANUAL OF BUDHISM.

following morning. But in the night, as he was walking in the
ball of ambulation, he saw a déwa near the steps at the en-
trance, weeping. On asking who he was, he said that he was
the déwa who resided in the tree midhdta, near that place.
The priest then enquired why he wept, and he said, “ Whilst
you have remained here, the priests have been at peace with each
other; but when you depart, they will again begin to quarrel;
therefore | weep.” The priest, listening to the complaint of the
déwa, resolved not to leave the wihdra, and abode there until he
attained nirwana.

6. The Unfortunate Priest.

There was formerly in Ceylon, in the province of Ruhuna, a
wihara, or temple, called Kshirandga, in which a number of
priests resided, one of whom was indifferent, and absent in
mind, Unknown to the rest of the association, this negligent
priest, to suit his own purpose, cut down a nda-tree, that grew
within the sacred enclosure, which was the residence of a déwa.
The déwa resolved upon revenge, but knew that he could only
accomplish it by practising some artifice. He therefore caused
the priest to dream that something very fortunate was about to
happen to him. Not long after, the déwa appeared to him in
his own shape, and in seeming grief said to him, ‘In seven
days a great calamity will happen to you.” The priest enquired
what it was; and he said, ‘In seven days your great bene-
factor, the king of the city, will die; and you are required to
announce theevent to the people.” The citizens, on receiving
this intelligence, as the priest without hesitation obeyed the
command he had received, began to lament greatly, which
attracted the attention of the king, and he enquired the cause.
Upon being informed, he said that if the priest had declared the
truth, the citizens must reward him accordingly ; but that if the
announcement was false, he would himself know how to deal
with the traitor. The seventh day arrived, and passed away,
without any misfortune happening to the king; and he there-
fore gave orders, on the eighth day, that the priest should be
taken out of the city, and deprived of his arms and legs. By
this means the priest died, and his next birth was in a place of
misery. (Sadharnmaratnakdré.)
II. ORDERS OF SENTIENT EXISTENCE. 55

7. The Legends of Kisawacha and Nalikéra.

At the time that Sarabhanga Béddhisat was the chief of a
company of ascetics, one of his followers, Kisawacha, left
the Giwulu forest, near the river Gddd4wari, where the fra-
ternity resided, and took up his abode in a grove belonging to
Dandaki, who reigned in the city of Khumbéwati, in Kalinga.
It happened in the course of time, that 500 courtezans passed
through the city, in gay procession; and the people flocked in
such numbers to see them, that the street of the city was com-
pletely filled. The crowd was observed by the king from the
upper story of his palace, and when he learnt that it was caused
by the beauties of the city, he was offended that they should
thus seek to captivate the people, and commanded that they
should be dismissed from their office. One day, when the same
courtezans were walking in the royal garden, they saw the
ascetic, Kisawacha, his face covered with hair, and his beard
flowing over his breast ; and as if they had been polluted by the
sight of this miserable object, they called for water to wash
their eyes, and spat upon the ascetic’s body. Soon afterwards
they were restored to their office, and concluded that this good
fortune had happened to them in consequence of their having
spat upon Kisawacha. About the same time the purdhita, or
vizier, lost his office; but he went to the courtezans and asked
them by what means they had regained the king's favour; and
when they told him that it was through nothing else but their
having spat upon a miserable ascetic, he went to the garden,
and did the same. The king then remembered that he had dis-
missed the brahman withopt having properly enquired into his
case, and commanded him to be restored; so he concluded that
he also had been assisted throngh the insult he had shown to
the ascetic, By and bye some of the provinces rebelled against
the king, who collected an army to quell them. The brahman
went to him, and said that if he wished to conquer his enemies,
he must spit upon an ascetic who was in his garden, as it was
by this means he and the conrtezans had been restored to
favour. The king took this advice, and went to the garden,
accompanied by his courtezans, all of whom spat upon the
ascetic; and an order was given to the warders that no one
should be admitted to the palace who had not previously done
56 A MANUAL OF BUDHISM.
the same. A noble who heard of the indignity went to
Kisawacha, cleansed his body from the filth, and gave him other
garments; after which he enquired what would be the punish-
ment of the king, in consequence of the crime that had been
committed. To this enquiry he replied, that the déwas were
divided in opinion upon the subject; some were determined that
the king alone should suffer; others that the king and the
people should be punished in common; whilst others were
resolved upon the entire destruction of the country. But he
also informed the noble, that if the king would come and ask his
forgiveness, the threatened calamities would be averted. The
noble therefore went to the king and made known to him what
was taking place; but as he refused to listen to his advice, he
resigned his office; after which he again went to the ascetic,
who recommended him to take all he had and go to some place
at the distance of seven days’ journey from the city, as it would
most assuredly be destroyed. The king fought his enemies,
and conquered them; and on the day on which he returned to
the city it began to rain, so that the people were led to remark
that he had been fortunate from the time he spat upon the
ascetic. The déwas then rained flowers, money, and golden
ornaments, at which the people were still more pleased; but
this was succeeded by a shower of weapons that cut their flesh ;
then by showers of white burning charcoal, that emitted neither
smoke nor flame, which was succeeded by a fall of stones, and
then by sand so fine that it could not be taken up in the hand,
which continued to fall until it covered the whole country to
the depth of 87 cubits. The ascetic, the noble, and a certain
merchant who received merit through the assistance he rendered
to his mother, were the only persons saved. (Amdwatura).
Ina former age, Nalikéra reigned in Kalinga, and at the
same time 500 brahmanical ascetics took up their abode in the
forest of Himala, where they lived upon fruits, and dressed
themselves in the bark of trees; but they had occasionally to
visit the villages, in order to procure salt and condiments; and
in the course of their wanderings they came to Kélinga. The
people of the city gave them what they required, in return for
which they said bana; and the citizens were so much captivated
with what they heard, that they requested them to remain, and
say bana in the royal garden. The king observing a great
II ORDERS OF SENTIENT EXISTENCE. 57

crowd, enquired if they were going to some theatrical exhibi-
tion; but he was informed that they were going to hear bana,
upon which he resolved that he also would be present. When
the brahmans heard that the king had arrived, they appointed
one of their cleverest speakers to officiate. The bana was on
the subject of the five sins, and the consequences of committing
them were set forth; such as birth in the form of worms,
beasts, or astrs, or in hell, where the misery will have to be
endured during many hundreds of thousands of years. These
things were like an iron piercing the ears of the king, and he
resolved that he would have his revenge. At the conclusion he
invited the brahmans to a repast at the palace ; but before their
arrival he commanded his servants to fill a number of vessels
with filth, and cover them with plantain leaves. The brahmans,
on their way to the place of refection, said among themselves
that as they were about to receive food at the palace, it would
be necessary for them to be very circumspect in their behaviour.
When all were ready, the leaves were taken from the vessels at
the king’s command and the stench was most offensive; but he
further insulted the brahmans by saying, “As much as you
please you may eat, and as much as you like you can take home,
as it is all provided for you alone. You derided me before the
people, and this is your reward.” So saying, he ordered his ruf-
fians to take them by the shoulders, and hurl them down the
stairs, that had previously been smeared with honey and the
gum of the kumbuck tree, so that they speedily slid to the
bottom, where they were attacked by fierce dogs.

A few attempted to make their escape, but they fell into pits
that had been dug to entrap them, or were devoured by the
dogs. Thus perished the whole of the 500 brahmans; but for
this crime the déwas destroyed the country by causing the nine
kinds of showers to fall, until a space of 60 yojanas was covered
with sand to the depth of 87 cubits. (Amdwatura).

8. Sampati Maha Brahma.

The ruler of the brahma-lékas is 192 miles high; his foot is
30 miles long; from his elbow to the tip of his finger is 48
miles; his span is 24 miles; his robes are 256 miles in length;
and he can illumine 10,000 sakwalas at once, by the stretching
forth of his finger.
58 A MANUAL OF BUDHISM.

9. The Yakdas.

There are Yakds in the world of men as well as those which
reside upon Méru. They die here, and passing away from the
state of a yakd, receive some other birth; but their dead bodies
are never seen, nor is any stench from them ever perceived.
The reason is, that they assume the appearance of dead chame-
lions, worms, ants, grasshoppers, serpents, scorpions, centipedes,
or some bird or beast.

In the time of Gdétama Budha there resided a merchant at
Snéparanta, who was called Punna; but he embraced the priest-
hood, and become a rahat. After his attainment of this high
state, 300 of his former associates embarked on a distant
voyage, with his younger brother at their head, who had pre-
viously taken upon himself the five obligations. But the mer-
chants were overtaken by a storm, and were carried along until
they arrived at a certain island. In the morning they set about
preparing their food, but could find no kind of fuel except red
sandal-wood, as there were no other trees in the forest. One of
them, when this was discovered, said to his companions, ‘“‘ We
may go further, but can find nothing more valuable than red
sandal-wood ; so it will be well for us to heave our present cargo
overboard, and load our ship with this timber, four inches of
which are worth a lac of treasure.” The others were willing to
follow this advice, and many trees were cut down. But there
were yakas in that island, who became angry with the mer-
chants for destroying their habitations, as they thus invaded
their rights. They would have killed the intrnders at once, but
for the stench that was to be apprehended from their dead
bodies; and they therefore resolved upon punishing them after
they had re-embarked. For this purpose they raised a violent
storm, and appeared to the mariners in frightful shapes, so that
they became greatly afraid, and each one cried to his déwas;
but the younger brother called for the assistance of Punna, the
rahat. This was perceived by Punna, who went to their assist-
ance through the air; and when the yakdés saw him coming,
they became afraid in their turn, and fled away, After en-
couraging the mariners, he asked them to what port they were
going, and when they said their own, he directed the head of the
vessel towards it, and conveyed them thither by his supernatural
II. ORDERS OF SENTIENT EXISTENCE. 59

power. When their families were informed of what had
occurred, they all received the five obligations from Punna.
They were desirous to present a portion of the sandal-wood to
the rahat, but he told them to erect therewith a residence for
Budha. After its completion, the teacher of the three worlds
visited the place, and there remained several days, preaching to
the people.* (Amdwatura.)

10. The Asurs.

The asurs, who reside under Maha Méru,t} are of immense
size. Rahu is 76,800 miles high ; 19,200 miles broad across the
shoulders; his head is 14,500 miles round; his forehead is
4,800 miles broad; from eye-brow to eye-brow measures 800
miles; his mouth is 3,200 miles in size, and 4,800 miles deep ;
the palm of his hand is 5,600 miles in size; the joints of his
fingers, 800 miles; the sole of his foot, 12,000 miles; from his
elbow to the tip of his finger is 19,200 miles; and with one
finger he can cover the sun or moon, so as to obscure their light.

1l. The Prétas.

The inhabitants of the Lékéntarika naraka are prétas. Their
bodies are twelve miles high, and they have very large nails.
On the top of the head there is a mouth, about the size of a
needle’s eye.

In the world of men there is a préta birth called Nijhama-
tanh4. The bodies of these prétas always burn. They con-
tinually wander about, never remaining in any one place a

* Brahma put forth in darkness beings emaciate with hunger, of hideous
aspects, and with long beards. Those beings hastened to the deity. Such
of them as exclaimed, Oh preserve us! were thence called rékshawas (from
rdksha, to preserve) : others, who cried out, Let us eat, were denominated
from that expression yakshas (from yaksha, to eat).—Wilson’s Vishnu Pu-
réna. The word yaksha may have some affinity to the Hebrew wp» to lay
snares.

+ “The (Tamul) nations of Ceylon believe that in the earliest wars of the
gods, three of the peaks of Maha Méru were thrown down and driven to
different parts of the world: one of them is Koniswara-parwatiya, or Trin-
comalee, which thenceforth became, equally with Kailasa, the abode of Siva.”
—Forbes’ Ceylon. The Hindu tradition is of a somewhat different character.
“ At the marriage of Shivu and Parvutee all the gods were present, and the
heavens were left empty. Seizing this opportunity Puvunu, the god of the
winds, flew to Sumeru, broke the summit of the mountain, and hurled it into
the sea, when it became the island of Lanka (Ceylon).”—Ward’s Hindoos.
60 A MANUAL OF BUDHISM.

longer period than the snapping of a finger. They live thus an
entire kalpa. They never receive food or water, and weep with-
out intermission. All beings except the Bédhisats receive this
birth, at some period or other of their existence.

In this world there is also the préta birth called Khuppipasa.
These prétas have heads 144 miles in size, tongues that are 80
miles long, and their bodies are thin, but extremely tall. For
the space of a Budhantara they do not receive food or water.
Were they to attempt to drink of the water of the ocean, it would
disappear to them, as if it were dried up. Were a rishi to try
to pour all the water of the five great rivers into their mouths,
before they could taste a drop of it, it would be dried up, by the
heat proceeding from their bodies. All beings except the
Bédhigats are subject to the miseries of this birth.

There is the préta birth called Kélakanjaka. These prétas
continually chase and maim each other with fire and shining
weapons; and this birth is received by all beings except the
Bédhisats.

The prétas may receive food and drink from their relatives ;
who can further benefit them by performing acts of merit in
their name, such as the giving of food, alms-bowls, &c., to the
priests. But there are many prétas who have so much demerit
that they cannot in this way be assisted ; still, though the act be
of no benefit to the prétas, it is to the person who performs it.
The prétas derive no benefit from the weeping and lamentation
of their relatives, and it is no advantage to them when their
merits are proclaimed,

A préti, who had two sons, one day left them near the gate of
the city of Anurddhapura, whilst she roamed through the streets
to seek food. The sons, seeing a priest about to enter the city
to receive alms, requested that if he met with their mother he
would inform her that they were very hungry. The priest
asked how he was to know their mother, when they described
her to him, and gave him a certain root,* by which he would
acquire the power of seeing the prétas. On entering the city he
saw many thousands of these beings, so that his progress
through the city was greatly impeded, as he had to step on one

* The roots of certain trees are generally regarded as having great power
over demons. The root baaras was supposed by the Jews to drive them away
from the sick.--Josephus, De Bell. Jud. vii. 6.
II. ORDERS OF SENTIENT EXISTENCE. 61

side continually to let the prétas pass him. At last he met the
mother, who was seeking offal in the street of the butchers, and
he delivered to her the message from her sons. On hearing it,
she enquired how he could see her, when he informed her of the
root; but out of compassion she snatched it from his hand, as
she knew that by its influence he would see so many prétas as
to be prevented from seeking alms, and thus have to return
home without food.

12. The Inhabitants of the Narakas,

The beings who seize upon the damned have bodies twelve
miles in size; they take a flame in their right hand, and strike
their victim, after which they lash him with an equal flame,
held in the left hand. If he has taken life in a former birth, or
committed any other great crime, he must remain in the naraka
until he has received the entire punishment that is due. The
tormentors throw him down on the iron floor, and cleave him
with an axe. They fasten him with his feet upwards and head
downwards to a chariot of fire, and urge him onward with a
red-hot goad. He ascends in the flame, and is then cast down ;
he is enclosed in the Lohokumba hell; he is covered all over
with foam, like a grain of rice in the oven; he is now up, now
down, and now on one side; and he dies not until the punish-
ment he must receive for a demerit is complete. (Bdla-
pandhita-stitra-sanné.)

It was declared by Budha, that if any one were to attempt to
describe all the misery of all the narakas, more than a hundred,
or even a hundred thousand years, would be required for the
recital.

The beings in the narakas endure much sorrow; they suffer
much pain; every member of the body, throughout all its parts,
is exposed to an intense fire; they weep, and send forth a doleful
lamentation; their mouths and faces are covered with saliva;
they are crushed by an insupportable affliction ; they have no
help ; their misery is incessant ; and they live in the midst of a
fire that is fiercer than the sun-beam, raging continually, casting
forth flames above, below, and on the four sides, to the distance
of 100 yojanas.

Yet even these miserable beings are afraid of death, although
62 A MANUAL OF BUDHISM.

this fear arises from no love they have to the place of torment;
from this they wish to be released. In what way, is it asked P
A man is exposed to danger from a snake, an elephant, or a lion,
or some punishment awarded by the king; from this he wishes
to be released, and yet at the same time he fears death. Again,
a man has a dangerous tumour, which the surgeon is prepared
to remove by the application of caustic or the use of some sharp
instrument; this man wishes to be relieved from the pain of the
tumour, but still dreads the operation. Again, a poor man in
prison is sent for by some great ruler, and is ushered into his
presence that he may be set at liberty; this man wishes for
liberty, but trembles when entering a place of so much splen-
dour. Again, a man is bitten by a poisonous serpent; he falls
to the ground, and tosses himself violently from side to side;
another man who sees his danger pronounces over him a charm,
that the force of the poison may be overcome; when coming to
himself, and on the point of being cured, he is afraid, and trem-
bles; nevertheless he wishes that the cure may be effected.
In like manner the beings in the narakas, though they have
no satisfaction in the situation in which they are placed, like
all other beings, fear death. (Milinda Prasna).

Upon one occasion Milinda said to Nagaséna, ‘‘ You affirm
that the fire of the narakas is intensely more powerful than
the natural fire of this world; if a small stone be here cast into
the fire, it will remain a whole day without being consumed ;
but if a rock as large as a house be cast into the fire of a naraka,
you say it will be consumed in a moment: this I cannot believe.
You say again, that if a being is castinto a naraka, he will re-
main there many ages without coming to destruction: this also
I cannot believe.” Nagaséna replied, “How so? There is the
sword-fish, the alligator, the tortoise, the peacock, and the
pigeon; these all eat stones and gravel; but by the power of
the digestive fire within the body these hard substances are
decomposed ; but if the females of any of these reptiles or birds
become pregnant, is the embryo destroyed from the same
cause?” Milinda: “No.” Nagaséna: “ Why?” Milinda: “ By
means of their individual karma they are preserved.” Milinda:
“So also, the beings in the narakas are preserved by their
individual karma during many ages; they are there born, arrive
at maturity, and die. Budha has said, Priests, so long as the
Il. ORDERS OF SENTIENT EXISTENCE. 63

karma of a being in a naraka continues to exist, that being
must exist.”

There were five persons who lived in the time of Gétama
Budha, of whom it is recorded that they went to a naraka :—l1.
The noble Bhagineyya, who violated the chastity of the priestess,
Upulwan. 2. The brahman Magandhi, who reviled Budha
during seven days. 8. Chinchi, the female who was instigated
by the tirttakas to bring a false accusation against Budha, in the
presence of the four orders of the priesthood. 4. Supra Budha,
the father-in-law of Budha. 5. Déwadatta, the son of Supra
Budha, who tempted some of the followers of Budha to forsake
him, and fell into heresy.
Ill. THE PRIMITIVE INHABITANTS OF THE
EARTH ; THEIR FALL FROM PURITY ; AND
THEIR DIVISION INTO FOUR CASTES.

THE BRAHMAS COME TO INHABIT THE EARTH.—THEIR SPLENDOUR.—ITS
LOSS.—THE FORMATION OF THE SUN AND MOON.—THE DEGENERACY OF
THE BRAHMAS.—THE ORIGIN OF THE FOUR CASTES.

NEARLY all the ancient nations of the world, of whom we
have any record, carry back their origin to a period im-
mensely remote; nor is this to be wondered at, when we con-
sider that the traditions of the diluvian age must then have
been fresh in the memories of men. Noah lived three hun-
dred and fifty years, and Shem five hundred years after the
flood. Nimrod, from whom was “the beginning of the
kingdom of Babel,” was the great grandson of Noah; and
the kingdom of Egypt is supposed to have had its origin
from Mizraim, the son of Ham. The founders of these
kingdoms, therefore, conversed with men who had seen the
flood, and who had been witnesses of the most fearful mun-
dane convulsion that had taken place since the formation of
our species. Who, in the days of his childhood, when the
mind yearns after information relative to the past, and the
strangest fiction is received as sober truth, has ever listened
to the tales that none are so ready to tell as the aged, whether
grandsire or gammer, without the receiving of impressions
which the experience of future years can never entirely ob-
literate? It is then that the spirit leaves the narrow bound
that in infancy was its world, and breaks away into other re-
gions: where it sees that which was before invisible, and
hears that which was before inaudible, and enters upon a
new existence. But the wildest romance ever heard in our
day, from lips all garrulous, must be poor and spiritless when
UI. PRIMITIVE INHABITANTS OF THE EARTH. 65

compared with the wondrous revelations that the members
of the Noachic family could impart ; and when the children
to whom they told them grew up into manhood, and wan-
dered into the lands where they founded dynasties and esta-
blished kingdoms, all these tales and traditions would be
cherished in the memory, increasing in extravagance as they
went on, until some superior mind would arise, and reduce
them to order. Thus, from that which in its origin was the
simple truth, would arise the legend, the myth, and the enro-
nological cycle almost limitless, of the times succeeding the
deluge. The traditions of the Budhists are in unison with
this order of development.

In the ages previous to the present Maha Bhadra kalpa, a
kela-laksha of worlds was destroyed by fire, in which destruction
the Great Harth was included, and all the worlds in each sakwala
from the Ajatdékdsa to the sixth brahma-léka, Abhassara; so
that the whole space was void, like the inside of a drum. But
by the united merit of all sentient existence, the rain called
Samartthakara, (or Sampattikara)* Mégha, began to fall. The
drops were at first in size like a grain of rice, then gradually
increasing in magnitude they became large as a needle, an arrow,
a bamboo, an areca, a palm, four miles, and eight miles, until as
much space as is occupied by a kela-laksha of worlds was
entirely inundated. Then, by the same power, a wind was
brought into existence, which agitated this mighty ocean, until
the whole was evaporated, with the exception of that which
composes the seas of the earth and the world of waters under
the earth. At this time the whole space was enveloped in dark-
ness. The monarchs of the brahma-lékas, coming to see
whether the lotus was formed that indicates whether a supreme
Budha will appear in the same kalpa or not, dispersed the
darkness in an instant; when they beheld five flowers, with five
sets of priestly requisites near them; by which they knew that
the kalpa would be honoured by the presence of five Budhas.
Then taking the five robes, alms-bowls, c&c., they returned to
their respective ldékas.

* “Jandrddano, in the person of Rudra, having consumed the whole
world, breathes forth heavy clouds; and those called Samvartta, resembling
vast elephants in bulk, overspread the sky, roaring and darting lightnings.”’
—Wilson’s Vishnu Purana.

F
66 A MANUAL OF BUDHISM.

On the destruction of the previous worlds, the beings that in-
habited them, and were in the possession of merit, received birth
in the Abhassara brahma-léka; and when their proper age was
expired, or their merit was insufficient to preserve them any
longer in a superior world, they again came to inhabit the earth.
It was by the apparitional birth they were produced; and their
bodies still retained many of the attributes of the world from
which they had come, as they subsisted without food, and could
soar through the air at will; and the glory proceeding from
their persons was so great that there was no necessity for a sun
ora moon. Thus, no change of seasons was known; there was
no difference between night and day; and there was no diversity
of sex. Throughout many ages did the brahmas thus live, in all
happiness, and in mutual peace.* There was afterwards the
formation, upon the surface of the earth, of a peculiar substance
like the scum that arises upon the surface of boiled milk ; but it
was free from all impurity, as the virgin honey in the cell of the
bee. This attracted the attention of one of the brahmas, who
took up a little of the substance with his finger, and applied it
to his mouth ; but as its taste was most delightful, it excited the
wish for more; and a principle of evil was now first manifested
among the beings of the earth, who had hitherto kept them-
selves pure. The other brahmas soon began to follow this
example; by which the glory proceeding from their persons was
extinguished, and it became necessary that a sun and moon, and
other shining bodies, should be brought into existence.

The whole of the brahmas assembled together; and after ex-
pressing to each other their regret for the loss of the privileges
they had once enjoyed, they determined upon forming a sun.
By the power of their united karma this was effected; and the
shining body thus produced was called sirya, from sura, might,
and wirya, energy. The name of Sun-day was given to the day
upon which this luminary was formed. Before the assembly
had dispersed, the sun went down, leaving the brahmas again in

* “The beings who were created by Brahméa, of the four castes, were at
first endowed with righteousness and perfect faith ; they abode wherever they
pleased, unchecked by any impediment ; their hearts were free from guile;
they were pure, made free from soil, by observance of sacred institutes. In
their sanctified minds Hari dwelt ; and they were filled with perfect wisdom,

ny which they contemplated the glory of Vishnu.”—Wilson’s Vishnu
urana.
Il. PRIMITIVE INHABITANTS OF THE EARTH. 67

darkness, which led them to resclve that another light should be
formed. By their united karma the moon was then produced ;
and they called it chanda, from channa, thought or determina-
tion, because they had determined upon forming it, when the
sun went down. To this day they gave the name of Monday.
Upon the five subsequent days, they caused the five planets to
appear in order, viz., Kuja, Budha, Guru, Sekra, and Seni; and
to these days respectively they gave the names of the planets
thus formed.

When the brahmas had been long accustomed to eat the
terrene production, their skins became coarse; and the com-
plexion of one was light, whilst that of another was dark. This
produced pride and contention, by which the substance was
deprived of its delicious flavour, and in time entirely dis-
appeared. But in its stead there arose a kind of fungus, in taste
like cream mingled with butter, by subsisting upon which the
difference in their complexions was increased, in proportion as
the brahmas partook of it with more or less avidity. In process
of time, the fungus also disappeared, and was followed by a
climbing plant called badalata, after which rice of a superior
kind was produced. It was pure as a pearl, and had no outward
pellicle. As much as sufficed for the day was formed in the
morning ; and at night, when the evening meal was wanted, it
was again renewed. By subsisting upon the rice, the apertures
of the body were produced, and the generative powers were
developed; which led to passion and sexual intercourse.* But
those who had preserved their purity reproached those who had
indulged their passion, and drove them from the community ; by
which the banished brahmas were led to build houses as places
of concealment and privacy. They then became too indolent to
fetch each meal as it was wanted, and accordingly at one journey
brought away as much rice as sufficed for many days. By
degrees-an outer integument was formed upon the grain, then a
coarse husk, and at last, when it had been cut down it was not
renewed. ‘This loss occasioned the necessity of setting limits to

* Bardesanes in the second century taught, that the inhabitants of the
world came out of the forming hand of God pure and incorrupt, endued with
subtil, ethereal bodies and spirits of a celestial nature. But when in process
of time, the prince of darkness had enticed men to sin, then the Supreme

God permitted them to fall into sluggish and gross bodies, formed of corrupt
matter by the evil principle —-Mosheim, Eccles. Hist.

F2
68 A MANUAL OF BUDHISM.

the places where it grew, that each one might know his own
portion. But some of the brahmas became discontented with
what they received as their share ; and coveting the property of
others, they began to make aggressions, and commit theft.
Thus arose the want of some administration, by which the law-
less could be restrained; as some of the brahmas pelted the
purloiners with sticks, whilst others beat them with clubs.

Then the brahmas once more assembled, and said to one of
their number, “ From this time forth thou shalt be the terror of
the wrong-doer, that evil may be eradicated; and we will give
thee a portion of our grain for support.” By the suffrages of all
present this individual was elected to be the supreme ruler; on
which account he was called Sammata (the appointed, or the
elect). From the power he exercised over the cultivated
lands, khetténi, he was called a khattiyo, or kshatriy4,* and his
descendants retained the same appellation. Thus the royal
race, or the caste of warriors, was produced.

Among the brahmas there were some who, on observing the
acts of insubordination that were committed by the wicked,
thought within themselves that it would be proper to suppress
their impious proceedings; on which account they were called
brahmana, suppressors.

There were others again who built habitations, and became
skilful in the arts, by which wealth is acquired, on which ac-
count they were called wess4; and from them originated the
waisyas, or caste of merchants.

Again, there were other brahmas who became addicted to
hunting; whence they were called ludda, or sudda, and from
them came the sudras.

Thus arose the four great castes; but all the brahmas were
originally of one race, and were all equally illustrious. From
each of the four castes, certain individuals repaired to the
wilderness, and became recluses, on which account they were
called sumano, or sramanas, ascetics.

No single institution, unless that of slavery is to be ex-
cepted, has exercised a greater influence upon the interests
* A.J, Pott supposes that Xerxes is a compound of the Zend ksathra, king

(with the loss of the ¢). and ksahya, also meaning king, the original form ot
shah.
III. PRIMITIVE INHABITANTS OF THE EARTH. 69

of our species than that of caste. It is found in the earliest
ages ; it was then almost universal; and more than one hun-
dred and fifty millions of people are at the present moment
subject to its power. Whenever we thus meet with the an-
cient and the universal, we are led to seek its origin in the
oldest record we possess; and it is seldom that we are dis-
appointed in our search. Upon the important subject now
under review we meet with less information than the mere
historian would wish; but if I mistake not, it will be found
that the Bible is not entirely silent respecting it. We have
evidence that before the flood there were hereditary distinc-
tions among mankind, founded upon the same causes whence
caste is represented by the Budhists to have had its origin.
There was, first, a distinction moral and religious ; “ the sons
of God,” on the one side; and “the daughters of men,” the
children of an evil generation, on the other. There was,
secondly, a professional distinction. It is said that Abel was
“a keeper of sheep,” and that Cain was a “tiller of the
ground,” so that in the first human family there was a divi-
sion of labour ; but we have no reason to conclude that this
distinction was hereditary in the respective households of the
children of Adam and Eve, nor do we know that at the be-
ginning each branch of the family confined itself to its own
productions and possessions, as the product of their labour
may have been brought into one common stock. It would
appear that after “Cain went out from the presence of the
Lord,” his former occupation was continued, as God said
unto him, “ When thou tillest the ground, it shall not hence-
forth yield unto thee her strength.’—Gen. iv. 12. This may
have been the reason why Cain, when he saw that the ground
he attempted to cultivate was accursed, abandoned the labour
of tillage, and “ builded a city.” It is said of Jabal, who
was of the race of Cain, that he was “the father of such as
dwell in tents, and such as have cattle,” which would seem
to intimate that there was a return, on the part of certain
families, to the occupations that were abandoned by the rest
of their race. Another individual, of the same race, Jubal,
70 A MANUAL OF BUDHISM.

is said to be “the father of all such as handle the harp and
organ.” The word father is here supposed to mean pro-
genitor, which would lead us to suppose that the profession
was continued in the same family ; but it is possible that it
may mean only originator, teacher, or exemplar. It is to be
remarked that all these inventions are attributed to the de-
scendants of Cain. The restless spirit of these sons of men
sought out new sources of pleasure and amusement, whilst
the sons of God rested content with the peaceful occupations
of their ancestors. The antediluvian record is brief, especi-
ally in that which relates to social existence ; but we learn
from it that in the primitive ages there were among the
families of men :—1. Agriculturists, Gen. iv. 2. 2. Shep-
herds, Gen. iv. 2. 3. Citizens, Gen. iv. 17. 4. Nomads,
Gen. iv. 20. 5. Herdsmen, Gen. iv. 20. 6. Musicians,
Gen. iv. 21. 7. Artificers, Gen. iv. 22. We might draw a
great number of inferences from these premises, if such a
course were here admissible. There must necessarily have
been other occupations in addition to those that are here
enumerated, and some kind of commerce; as the artificers
could not clothe themselves with their metals, nor could the
musicians subsist upon the mere melody of their instruments ;
and we may conclude that there was also a servile class,
working for hire, or Noah would not have been able to build
a vessel of so large a capacity as the ark. We have thus the
certainty that Noah was familiar with social distinctions of
an important character; and it is probable that some of them
were hereditary.

The most ancient documents that speak decisively of caste
are to be found among the Hindus. “That the human race
might be multiplied, the supreme ruler caused the Brahman,
the Kshatriya, the Vaisya, and the Sudra, (so named from
the scripture, protection, wealth, and labour), to proceed from
his mouth, his arm, his thigh, and his foot.” In the Jati-
mala, or Garland of Classes, the subject is entered into more
at length. “In the first creation, by Brahma, Brdhmanas
proceeded, with the Véda, from the mouth of Brahma. From
II. PRIMITIVE INHABITANTS OF THE EARTH. 71

his arms, Kshatriyas sprung; so from his thigh, Vaisyas;
from his foot Sudras were produced: all with their females.
The lord of creation, viewing them, said, ‘What shall be
your occupations?’ They replied, ‘We are not our own
masters, oh God! command us what to undertake.” Viewing
and comparing their labours, he made the first tribe superior
to the rest. As the first had inclination for the divine
sciences (brdhma véda) therefore he was Brahmana. The
protector from ill (kshayate) was Kshatriya. He whose
profession (vésa) consists in commerce; which promotes the
success of wars, for the protection of himself and of mankind ;
and in husbandry and attendance upon cattle, he called
Vaisya. The other should voluntarily serve the three tribes,
and therefore he became a Sudra; he should humble himself
at their feet.”* There was caste also among the Egyptians,
Colchians, Iberians, Medes, Persians, and Etrureans ; and
in the new world it was found among the Peruvians and
Mexicans.f ‘“ Whatever tribes are mentioned,” says Nieb-
uhr, “in ancient history, before an irresistible change of
circumstances led to democratical institutions, there, so far
as anything can be discovered of their nature, a difference
either of caste or of national descent, is clearly apparent.
The former existed indisputably among the earliest Attic
tribes, which must be conceived to have been anterior to the
Ionian emigration, the nobles, peasants, and craftsmen: it is
less clear in the four Ionic tribes.” Among the Spartans this
system is most frequently to be noticed. Almost all their
trades and occupations were hereditary, as those of cooking,
baking, mixing wine, flute-playing, &c{ The kings were
supposed to derive their lineage from a divine paternity, and
nothing but a divine revelation could induce them to step
out of the genuine lineage of Eurysthenes and Prokles. The
denominations of the four Attic or Ionian tribes are supposed
to have referred originally to the occupation of those who bore

* Colebrooke, Miscellaneous Essays. ii. 178. : ;
+ Mill’s History of British India; Wilkinson’s Ancient Egyptians.
+ Miiller’s Dorians.
72 A MANUAL OF BUDHISM.

them.* Throughout the Hellenic world there were hereditary
customs, tending to isolate those who observe them, especi-
ally in reference to religion, some of which were confined to
single families, and others to some particular gens or tribe.
The number of the Egyptian castes is variously estimated,
but in every enumeration the priests are named first, and next
to them the military. Yet if it be true that when a king
was elected who was not of the sacerdotal tribe, he was for-
mally adopted into it, the caste of Egypt must have been
essentially different to that of India; where, among the
Hindus, a change of caste is as impossible as for the quad-
ruped to become a fish, or the crawling serpent to take unto
itself wings and soar towards the sun as an eagle. That the
Egyptians had the power to change their caste is further
confirmed by the statement of Herodotus, that the other
castes despised the swineherds so much as never to intermarry
with them; whence we may conclude that alliances were
possible among the other castes. The three classes of society
that existed among the Saxons were so strongly divided by
the laws of caste that no marriage could take place between
persons in the different ranks.t The severest penalties pro-
hibited intrusion into another rank.

The establishment of caste could not be the work of a
moment. For a length of time after the principle began to
be manifested, its power would be comparatively trifling and

* Grote’s History of Greece.

+ “In the ancient world citizenship, unless specially conferred as a favour
by some definite law or charter, was derivable only from race. The descen-
dants of a foreigner remained foreigners to the end of time; the circumstance
of their being born and bred in the country, was held to make no change in
their condition; community of place could no more convert aliens into
citizens than it could convert domestic animals into men. . . . Citizen-
ship was derived from race; but distinctions of race were not of that odious
and fantastic character which they have borne in modern times ; they implied
real differences, often of the most important kind, religious and moral. Parti-
cular races worshipped particular gods, and in a particular manner. But
different gods had different attributes, and the moral aspect thus presented
to the contemplation and veneration of the people, could not but produce
some effect on the national character. . . Again, particular races had
particular customs which affected the relations of domestic life and of public.”
—Arrold’s 'Vhucydides.

t Smith’s Religion of Ancient Britain,
Ill. PRIMITIVE INHABITANTS OF THE EARTH. 73

its restrictions few. It would be regarded rather as tending
to mutual advantage in the social economy, than as necessary
or essential. But in India there must have been peculiar
circumstances that favoured its development; and when the
wearing of the chain had become familiar, the Brahmans
rivetted its links most firmly by declaring that its origin was
divine, its existence coeval with man, and its character im-
mutable. In other countries there arose institutions that
acted as an antagonist to this principle ; so that its influence
was never paramount, and in time it ceased to exist.

The Brahmans and the Budhists agree as to their estimate
of the number of the castes.* In the antediluvian age we
have nothing that answers to this fourfold division ; but it is
possible that the distinction may have arisen from a perverted
account of the solemn prophecy delivered by Noah relative
to the destinies of his children. In this light Noah, who in
the earlier ages must have been regarded by all mankind
with profound reverence, would be represented as adum-
brating the Kshatriyas, or the race of the kings; Shem,
whose “God was blessed,” would be made to represent the
Brabmans, or the race of the priests; Japhet, “ dwelling in
the tents of Shem,” would be made to represent the Vaisyas,
or the race of the merchants, wandering from place to place,
as was their primitive custom, and taking up their abode in
other lands for the purposes of traffic; and Ham, the father
of Canaan, “ cursed,” and “the servant of servants unto his
brethren,” would be prominently exhibited as the exemplar
of the Sudras, the servile race.

When we name the Brahmans as the sacerdotal tribe, we
must not regard them as directing their attention to religious
duties alone. In the first ages we have no instance of such
a restriction. The first priest of whom we read, Melchisedec,
was a king regnant. Of the second, Potipherah, we know
only his name, title, and place of residence; and though he

* In Persia there was a similar division of the human race. “The whole
system of Zoroaster reposed on a fourfold division of castes: that of the

priests, the warriors, the agriculturists, and the artificers of whatever denomi-
nation.”’ —Zendavesta, i. 141.
74 A MANUAL OF BUDHISM.

is called a priest, the Chaldee translator renders the word by
NS, prince. On his appointment as first minister of the
king, Joseph was probably admitted into the sacerdotal
tribe. Among the Jews, previous to the time of David, the
high-priests were generally considered as the rulers of the
people, under God as the supreme monarch of Israel; and
the Levites appear to have exercised an inferior authority in
the provincial towns. There are also instances in after times
wherein the king’s ministers, those who were “at his hand,”
are called priests. 2 Sam. viii. 18; xx. 23; 1 Kings iv. 2;
1 Chron. xviii. 17. The priestly office was hereditary after
the time of Aaron: Even in countries where other offices
were not hereditary, there appears to have been something
like caste among those who occupied this position in the
state; and in all countries where caste existed, it was the
most notable among the sages and priests. The high priests
of Hephaestos professed to have registers that proved their
dignity to have been transmitted through 341 generations,
and they had colossal statues of this number of individuals.*
The priests among the Chaldaeans, the great masters of astro-
nomical science, received their privileges by birthright. In
many families of seers among the Greeks, a knowledge of
the future was considered to be hereditary. And even in our
own times, especially among less cultivated tribes, such gifts
as second sight are supposed to be transmitted from father to
child. In the ancient legends of the Budhists, in which
Brahmans are frequently introduced, they are represented as
being prime ministers, privy councillors, philosophers, sooth-
sayers, conjurors, astrologers, fortune-tellers, physicians, and
ascetics.t It was acknowledged by Gétama that in some
ages the Brahmans are superior to the Kshatriyas; and if a
supreme Budha then appears, he is born of the brahmanical
caste. It is said in the Janawansa, “The Brahmans applied
themselves to study, and became priests; or they assumed

* Herod. ii. 82.

+ The priests of Egypt resembled, in many respects, the character given of

the ancient Brahmans, inasmuch as they were judges, physicians, and
astrologers.
~

II. PRIMITIVE INHABITANTS OF THE EARTH. 75

the office of preceptors; and some of them maintained them-
selves by the offering of sacrifices and oblations, by the
practice of medicine, or the consulting of the planets. They
were thus the professors of the various branches of science
said to have been revealed by the chief Brahma, from whom
all the sciences are supposed to be derived, such as astrology,
magic, astronomy, &c.” In the Dasa-brahma-jataka, Gotama
is represented as relating the history of a certain noble, Wid-
hura, who in a former age informed Korawya, king of the
city of Indupat, in Kuru, that there were ten kinds of
Brahmans. “1. There are Brahmans,” said he, “who tie
up a quantity of medicines in a bundle, and put them ina
bag, and go from place to place, proclaiming, “This medicine
is good for such a disease, and this for another. They also
carry about with them different kinds of oils, and proclaim,
If this be poured into the nose it is good for such a disease,
and this for another. They also profess to drive out devils
by mantras. 2. There are others who leave the regular ordi-
nances of Brahminism; and because they have no other
mode of obtaining a livelihood, they go to the palaces of
kings and the mansions of the nobility, where they play
upon cymbals and sing songs for the amusement of the great.
At times they only employ others to perform the same ser-
vices. 3. There are others who take some kind of vessel,
with which they approach the courts of kings ; they then say,
I must have such or such a gift, or I will not depart hence ;
they thus force from the kings whatever they desire. 4.
There are others who go about from door to door to beg,
appearing like a tree that has been burnt in the field cleared
for cultivation; with long hair, dirty teeth, immense nails,
heads covered with dust, and filthy bodies. 5. There are
others who go about as merchants, to sell different kinds of
fruits, honey, &c. 6. There are others who practise agricul-
ture, rear cattle, poultry, and slaves ; who give much wealth as
the portion of their daughters, and receive much when their
sons are married. 7. There are others who tell the nekatas,
or lucky hours ; kill animals, and sell their flesh; and follow
76 A MANUAL OF BUDHISM.

other practices of a similar kind. 8. There are others who
carry about different kinds of bowls and other utensils to sell ;
they also remain near places to which persons are accustomed
to resort for trade, and obtain from them five hundred or a
thousand pieces of money, for escorting them through wild
places ; thus they gain their livelihood after the manner of
men who break into houses to steal. 9. There are others
who live like the savages of the wilderness, killing and eating
the flesh of hares, guanas, deer, and things that live in the
water, as tortoises, &c. 10. There are others who profess to
be released from evil desire, and to be ready to release others
also. On account of their wish to gain abundance, they re-
commend to kings to present the sacrifice called yaga; and
if a king can be found willing, they place him upon a golden
couch, and anoint his head with holy water, saying, that this
will take away the consequences of his sins; then the couch;
and the carpet upon which he has sat, his robes and orna-
ments, all fall to the share of the Brahmans who have con-
ducted the ceremony.” These are the words of an adversary,
or they would lead us to conclude that the ancient Brahmans
were something like the Gipsies of Spain and other countries
in our days.

By the Budhists, the Vaisyas are regarded as merchants;
and even by the Brahmans, who derive the name from a word
which signifies “to enter” (as fields, &.), they are called
“the agricultural and mercantile tribe.” This would inti-
mate that the distinction was not made until the social
polity had been in existence some time, and become com-
pacted ; for although there must have been commerce, in the
shape of barter, during the earliest ages, a considerable
period would elapse before the merchant had gained sufficient
wealth to cause his occupation to be looked upon as respect-
able. In the time of Gétama Budha the merchants are re-
presented as being a very influential class. They traded to
great distances in caravans,* and had to exercise much dis-

* The remark of Heeren (Hist. Res. Asiatic Nations, ii. 279) is not cor-
rect, that ‘the conveyance of merchandise by means of a caravan, as in
Til. PRIMITIVE INHABITANTS OF THE EARTH. 77

cretion and brave many dangers, by which they acquired a
strength of mind that caused them to be looked upon with
respect, and gained them the third rank in the order of
castes. It is under the character of a wanderer that the
ancient merchant is generally represented ; he has not only
to superintend the sale of his wares, but to accompany them
in their transit. Thus in Hebrew, the name of the merchant
is derived from a root that signifies “to go about, to wander ;”
in Greek, from év sropos, transitus ; and our own word merchant
has a similar signification in the Gothic mergan, “ to spread.”
In India, it is not alone the man who trades to foreign
countries that has to wander, as much of the retail trade is
carried on by persons who pass from village to village, like
the bag-men or hawkers of our own land. By the Singha-
lese the third caste is generally regarded as being exclusively
mercantile, whilst the cultivators form the first class of the
Sudras. It is said in one of their legends that the first
merchant was called Wessama, who, having discovered the
properties of certain medical productions, afterwards dis-
posed of them for gain.

It is the more usual course for the cultivators of the soil
to be regarded as forming the noblest class of the people,
next to those who hold rank as hereditary princes ; they are
the eupatrids; they form the timocracy ; and it is from them
the rulers of the state are chosen; as delegates of the king,
when the government is monarchical, or as temporary chiefs,
when it is an aristocracy. The circumstances of those who
reside in the country, whether as proprietors or as labourers,
are favourable to the maintenance of respectability of cha-
racter, as they are exposed to fewer temptations than the
merchant, who has necessarily to live in the midst of the
luxuries that produce vice. The higher classes among the
Greeks were averse to any profession except arms, agricul-
ture, and musical exercises; and the Spartans carried their
disdain of all manual occupations so far as to leave even

other countries of the East, continued always fureign to the practice of
India.”
78 A MANUAL OF BUDHISM.

agriculture to the Helots.** The philosophers themselves
were not exempt from these prejudices; they supposed that
as mechanical arts rendered the body languid, whereby the
mind loses its energy, the man who exercises them is unable
to fulfil the duties required of him ina free state. “The
ancients,” says Niebuhr, “with one mind esteemed agricul-
ture to be the proper business of the freeman, as well as the
school of the soldier. Cato says, the countryman has the
fewest evil thoughts. In him the whole stock of the nation
is preserved; it changes in cities where foreign merchants
and tradesmen are wont to settle, even as those who are na-
tives remove whithersoever they are lured by gain. In every
country where slavery prevails the freedman seeks his main-
tenance by occupations of this kind, in which he not unfre-
quently grows wealthy; thus among the ancients, as in after
times, such trades were mostly in the hands of this class, and
were therefore thought disreputable to a citizen; hence the
opinion, that the admitting the artisans to full civic rights is
hazardous, and would transform the character of a nation.”
It therefore appears to be contrary to the analogy presented
in other nations, when we see the tribe of merchants in India
holding so high a rank ;f but it is to be accounted for by the
peculiar circumstances of the country, the products of which
were carried to the most distant parts of the world, causing
its people to become rich, and placing those who were the
means of the acquirement of this wealth in the position of
princes. We may also learn from the same fact than an

* The Thracian chiefs also held it disgraceful to cultivate the earth ; war
and robbery were with them the only paths to honour. On the other hand,
the earlier Romans were eminently an agricultural people.

+ “Traffic and money-lending are satydntrita ; even by them, when he is
deeply distressed, may the Brahman support life.”—Mann. Inst. iv. 6. But
to the Persians, buying and selling appeared to be a mean practice, as they
thought it impossible to carry it on without falsehood and cheating; and
when Cyrus heard that the Lacedsemonians had a regular market at Sparta,
he expressed great contempt for the nation—Herod. i. 153. When the
Lydians revolted against Cyrus, he was advised by Creesus to enforce upon
them the wearing of effeminate clothing, the practice of music, and shop-
keeping, as by this means they would become women instead of men.—Ib. i.
155. Kleon, the tanner, the Hyperbolus, the lamp-maker, are greatly
derided by Aristophanes for presuming to engage in politics.
III. PRIMITIVE INHABITANTS OF THE EARTH. 79

extensive commerce must have been carried on in these pro-
ductions, at an early period after the deluge.

The earliest cause of dissension among the primitive brah-
mas is said to have arisen from the difference in the colour of
their skin. When two descendants of an illustrious Brahman
became converts to Budhism, Gotama enquired if their change
of profession had excited the displeasure of the other Brah-
mans ; and in reply they said it was alleged by their kinsmen,
that the Brahmans ate “the sons of Brahma, sprung from his
mouth, pure and fair, while the other castes and sects are
sprung from his feet, black and impure.” This statement is
in favour of the supposition that the Brahmans at first con-
fined themselves to some region not far from the place whence
the first dispersion of mankind commenced, by which the
fairness of their complexion was preserved ; whilst the other
tribes of the Hindus went on towards the south, spreading
themselves throughout the entire extent of the peninsula,
and penetrating even to Ceylon; by which their complexions
would be gradually rendered darker, from their residence
under a vertical sun. It has been asserted by those who have
had the opportunity of forming a correct opinion upon the
subject, that the Brahmans are even now, at least in the
north of India, a fairer race than the other tribes ; hence the
proverb, “Never trust a black Brahman, nor a white Pa-
riah.”

The Budhist legends agree with revelation in teaching that
all men were originally of one race ; but with this truth they
have mixed up the error that the aborigines of mankind were
many. There is also an agreement with the Scriptures, in
the statement that men were originally pure, and that they
fell from eating a product of the earth.

There appears to be an intimate connexion between the
institution of caste and the doctrine of the transmigration of
souls. Almost in every place where the former has existed,
we can trace the presence of the latter. Indeed, the custom
of caste is so contrary to right reason, that its establishment
seems to be impossible without calling in the aid of some
80 A MANUAL OF BUDHISM.

supernatural power to assist in its confirmation. In this respect
there is consistency in the teachings of Gétama; as he re-
jects caste, and his doctrine on the origin of the intellectual
powers, and their extinction at death, is not transmigration.
There is caste among the Budhists of Ceylon, but this is con-
trary to the tenets of the founder of their religion ; and their
notions on the subject of that which constitutes the ego, the
individual man, have been modified in a similar manner ; the
custom on the one part, and the popular notion on the other,
being homogeneous deviations from primitive Budhism.

By Professor Mill, Gétama has been designated “a philo-
sophical opponent of popular superstition and brahmanical
caste.” The future sage having enumerated the qualities he
would require in the woman who aspired to be his wife, his
royal father directed his principal minister to go into the
great city of Kapilawastu, and to enquire there in every
house after a woman possessed of these good qualities, shew-
ing at the same time the prince’s enumeration of the neces-
sary virtues, and uttering two stanzas, of the following mean-
ing: “Bring hither the maiden that has the required qua-
lities, whether she be of the royal tribe, or the brahman
caste; of the respectable, or of the plebeian class. My son
regardeth not tribe, nor family extraction: his delight is in
good qualities, in truth, and in virtue alone.”

With the Brahmans, caste is primeval, essential, immutable
and of divine appointment. But according to the Budhists
there was at first no distinction of caste; all the inhabitants
of the earth were of one and the same race, When the dis-
tinction arose, it was accidental ; or it was embraced by the
progenitors of the race of their own free will; or, as in the
case of the first king, it arose from the suffrages of a general
assembly. At the commencement of Budhism, persons of
all castes were admitted into the priesthood; and when so
admitted, the lowest Sudra held equal rank and received
equal honours, with the Brahman or the Kshatriya. That
which gives to caste its real importance, and by which it is
exhibited in its most repulsive aspect, is, however, held as
III, PRIMITIVE INHABITANTS OF THE EARTH. 81

firmly by the Budhists as the Brahmans ; inasmuch as they
teach that the present position of all men is the result of the
merit or demerit of former births ; a doctrine which, if true,
would make the scorn with which the outcast is regarded a
natural feeling, as he would be in reality a comdemned
criminal, undergoing the sentence that has been pronounced
against him by a tribunal that cannot err in its decrees. By
the Brahman, the Sudra is represented as an object of con-
tempt, because he at first proceeded from the feet of Brahma;
but for this statement to have any power, it must be proved
that the Sudra was in every previous birth, from the begin-
ning of the kalpa, a Sudra; and if the Brahman be honour-
able on account of having proceeded from the mouth of
Brahma, it must be proved that he has never been any other
than a Brahman in all previous generations. Yet it is said
by Manu, (Inst. ii, 168):—* A twice-born man, who not
having studied the Véda, applies diligent attention to a
different and worldly study, soon falls, even when living, to
the condition of a Sudra and his descendants after him.”
From this inconsistency the doctrines of Gdétama are free.
The existence of the four great tribes is recognised con-
tinually in the Jatakas; and inferiority of caste is repre-
sented as giving rise to the same usages, and as being
attended with the same degradation, as in the works of the
Brahmans. In the Sambhuta Jataka there is an account of
two low-caste youths who attempted to acquire learning ; but
for this they were attacked by people of the higher castes,
and left for dead. They then went to a distant city, assumed
a different dress, that their design might not be frustrated,
and passed for Brahmans. One of them completed his edu-
cation, but whilst the other was yet at school, a stranger, who
was detained all night at the same place on account of a
storm, had some hot food placed before him; when, as he
seized it too eagerly, his mouth was burnt, and he cried out
from pain. The scholar called out to him to put it away
quickly ; but in so doing he used a low-caste word from for-
getfulness, by which his caste was discovered. In the same

G
82 A MANUAL OF BUDHISM.

Jataka, the Sadol, or Chandala, is represented as one who is
born in the open air, his parents not being possessed of the
smallest hut, where, as he lies among the pots when his mo-
ther goes to cut firewood, he is suckled by the bitch along
with her own pups. But it was uniformly declared by Go-
tama that there is no essential difference between the four
tribes.* It having been said that alms given to the more
honourable castes, punya-kshétrayo, would have a greater
reward than when given to the man of mean birth, he com-
bated the assertion, and said, that as in wet weather the hus-
bandman sows on the hills, and during the dry weather in
the valleys, and at all times in the ground that at any season
can be irrigated; so the man who wishes to be blessed in
both worlds will give alms to all; as he alone is not to be re-
garded as honourable who can only boast of his birth and
worldly eminence. At another time he declared that when
the man of low caste attains nirwana, his reward is the same
as that of the man of high caste; thus, when the festive hall
is looked at, the colours of the different flowers by which it
is adorned can be distinguished, but in the shadows proceed-
ing from the same flowers, no difference of colour can be per-
ceived.

The immediate disciples of Gotama propounded similar
doctrines upon the subject of caste, The Madhura-sutrat
was spoken by Maha Kachano, son of the Brahman prdhita
of the king of Ujein, soon after the death of Gétama Budha ;
and forms part of the Majjhima-nikdyo. According to this

* In the Agganna-suttdn, addressed by Budha to two descendants of an
illustrious Brahman, Wasettho, there is this sentence. ‘“ Descendants of
Wasettho! even a Khattiyo, who has sinned, in deed, word, or thought, and
become a heretic ; on account of that heresy, on the dismemberment of his
frame at his death, he is born in the tormenting, everlasting, and unendurable
hell. Such is also the fate of the Bréhmo, the Wesso, and the Suddo, as
well as of the Sumano, or ascetic. But if a Khattiyo lead a righteous life, in
deed, word, and thought ; and be of the true or supreme faith ; by the merit
of that faith, on the dismemberment of his body at death, he is reproduced
in the felicitous suggaldka heavens.”’—Turnour, Journ. As. Soc. Aug. 1838.

+ The whole of this stitra appears in the Colombo Observer, March 11,
1844, translated from the Pali by Mr. Louis de Zoyza, then a student in the
native institution at Cotta, under the care of the Church Missionaries, and
afterwards principal translator to the government of Ceylon.
IIL PRIMITIVE INHABITANTS OF THE EARTH. 83

sutra, the king of Awanti having heard of the fame of Maha
Kachano, went to visit him, and addressed the sage in the
following manner: “The Brahmans say that they alone are
the high caste, that others are of low caste; that they are of
the white caste, others of the black caste; that the Brahmans
are pure, those who are not Brahmans impure; that the
Brahmans alone are the sons of Brahma, the legitimate off-
spring of Brahma; that they are formed by Brahma, sprung
from Brahma, and are inheritors of the patrimony of Brahma.”
The priest replied that this declaration was a sound, and no-
thing but a sound ; for that when a Kshatriya, a Brahman, a
Vaisya, or a Sudra, abounds in wealth, members of all the
four castes rise before him in the morning, and minister to
his wants; go not to sleep until he has retired to rest; wait
for his commands ; behave themselves according to his plea-
sure; and use soft words to administer to his gratification ;
“so that the four castes are equal to each other; there is no
difference to be perceived between them.” Again, when a
Kshatriya, a Brahman, a Vaisya, or a Sudra, takes life, and
commits other sins, at the dissolution of the body, one as
well as the other, falls into the wretched place of torment.
Again, when a Kshatriya, a Brahman, a Vaisya, or a Sudra,
observes the precepts that forbid the taking of life, as well
as the other precepts, at the dissolution of the body, one as
well as the other, goes to the region of the blessed. Again,
when a criminal is brought before the king, whether he be a
Kshatriya, a Brahman, a Vaisya, or a Sudra, he is either put
to death,* or disgraced, or some other punishment is ap-
pointed; no difference is made on account of his caste.
From all these facts, Maha Kachano concluded that there is
no real difference between the members of the four castes ;
the difference is only in name. The king further declared
that if any one, whether he be a Kshatriya, a Brahman, a
Vaisya, or a Sudra, shaving his head and beard, putting on
yellow robes, &c., shall become a priest, he himself will rise

_* The custom followed in the native states, to exempt all members of the
caste of the Brahmans from capital punishment, must be of modern origin.

G2
84 A MANUAL OF BUDHISM.

from his royal seat out of respect to that priest, present him
with gifts, and protect him; “ for his former appellation has
disappeared; he is no longer a Kshatriya, a Brahman, a
Vaisya, or a Sudra; he is become a sramana priest.” ‘“ What
think you, then, great king,” demanded Maha Kachano, “if
this be the case, are not these four castes equal to each other;
or what is your opinion on this point?’ “ Assuredly,” said
the monarch, “this being the case, they are all equal; I do
not, my lord, perceive any difference between the four
castes,”

There is the same uncertainty relative to the number and
order of the castes in Ceylon, that there is with respect to
those in ancient Egypt. No two natives will give the same
classification of the inferior castes; though all will agree
that among the Singhalese there are no Brahmans, Ksha-
triyas, or Vaisyas; and all will admit that the first class
among them is the Goy-wansa, or Wellala, This uncertainty
in the enumeration of the castes arises, in part, from the
number of subdivisions into which some of them have been
ramified. There are more than 100 classes of the Brahma-
nical caste, each of which has a different name. There ap-
pears to be a greater leaning towards caste in Ceylon than in
any other Budhistical country, which in part may have
arisen from the circumstance that their recent monarchs were
of Malabar extraction. These kings confined the privilege
of upasampada ordination to the Wellala priests. In Nepal,
where Budhism is yet professed, the original inhabitants
were all of one caste, or had no caste; but their descendants, .
in the course of time, became divided into many castes, ac-
cording to the trades or professions that they followed ; but
even now we are told that in Nepal caste is merely a popular
usage, without the sanction of religion, and altogether a very
different thing from caste, properly so called. In Tibet and
Burma, both of which are Budhistical countries, caste is un-
known. In China there are clans, resembling those of the
Scottish Highlanders ; but this institution differs from caste,
and has many features that are peculiar to this singular race.
III, PRIMITIVE INHABITANTS OF THE EARTH. 85

Under almost every aspect in which caste can be viewed,
its influence is most pernicious. Its restraints extend to
nearly every act of social intercourse, and its existence is
eternal. No power of intellect, no ingenuity, no wealth, no
official rank, no personal merit of any description whatever,
can break through the formidable barrier it has established.
It is a deadly incubus, exerting its power every moment,
throughout century after century, upon the minds of a great
proportion of the people. It defies all government ; it robs
the state of the best energies of many of its most able sub-
jects; it scowls at all innovation ; there can be no change, no
improvement, wherever it ensconces in its strength; no
power can coerce it; and were it possible for a universal
monarch again to reign, with all the influence that the legends
give him, even this mightiest of rulers would be unable to
change the caste, or in any important particular alter the
social position, of one single individual among the countless
millions of his subjects. Yet if a numerous population be
any evidence of a nation’s power, it must be apparent, that
when the state is prevented from employing the intelligence
of any part of its people for its own advantage, there is a
proportionate loss to the well-being of the whole community,
besides the injustice that is done to a class who may possibly
be the most efficient of its citizens.

It is said by the apologists for caste, that those who are
under its power to the fullest extent, are beings so rude, de-
graded, and licentious, that they deserve all the insults they
receive, as their vices place them without the pale of hu-
manity; and that they do not in reality feel their degrada-
tion, as all but the very lowest, (and even the very lowest
has something upon which he prides himself), are as tena-
cious of their rights as the proudest of the twice-born Brah-
mans. But can anything be a stronger argument in favour
of the abolition of this baneful institution? Unless it can
be proved that these wretched beings have an inherent de-
pravity more malignant in its nature than that which is pos-
sessed by other men, it is evident that the meanness or im-
86 A MANUAL OF BUDHISM.

morality with which they are charged must be the result of
hereditary wrong, and that under other circumstances their
character would have been changed. And isit not a glorious
privilege we possess, in being enabled to tell these outcasts
that by the great Ruler of all they are watched with the
same care, and regarded with the same affection, as the rest
of mankind ?

At an early period after the establishment of Christianity
in India by Europeans, it was deemed necessary to institute
rules for the guidance of native converts in relation to caste,
At the synod of Diamper, in 1599, it was declared that “ it
would rejoice the synod to see the superstitious and absurd
customs of the heathen Malabars of the better sort not mixing
with the lower, and having no correspondence or communi-
cation with those that have but touched any of them, totally
abolished among the Christians of this bishopric;” but as
many of the Christians resided under heathen princes, it was
considered that in these circumstances the customs might be
observed lawfully, and without scruple. Where these impedi-
ments did not exist, as “there is no distinction of persons with
God, who is Lord of all,” “the synod doth command that
all that shall be guilty of forbearing to touch such, or having
touched them shall wash themselves, to be severely punished
as superstitious followers of the heathen customs, and com-
mands the preachers and confessors to admonish them thereof
in their sermons and confessions.”*

The entire spirit of Christianity is opposed to the system
of caste. The revelations that are made in the sacred Scrip-
tures relative to the oneness of mankind are most emphatic ;
and their immense value can only be understood by those
who have seen the slave of the west or the outcaste of the east,
in the fulness of his degradation. The apostle Paul de-
clared on Mars’ hill, that God “hath made of one blood all
nations of men for to dwell on all the face of the earth;”
and wherever the love of God is felt in its power and purity,
there will be an effort to raise every individual within the

* Hough’s History of Christianity in India.
III. PRIMITIVE INHABITANTS OF THE EARTH, 87

sphere of its influence to the highest pinnacle of moral and
social dignity he can possibly attain. Were it known and
acknowledged, according to the word of the Lord, that Jesus
Christ, “by the grace of God, tasted death for every man ;”
that in the communion of the gospel “ there is neither Greek
nor Jew, circumcision nor uncircumeision, barbarian, Scy-
thian, bond, nor free, but Christ is all and in all ;” that “in
lowliness of mind each is to esteem another better than him-
self ;” and that “whatsoever we would that men should do
unto us, we are to do unto them;” as a necessary conse-
quence, there would be one holy brotherhood throughout the
world, whilst cruelty, oppression, and bondage would be
things unknown. We have all proceeded from one pro-
genitor; we have all one common nature; we are all re-
deemed by the same precious blood; we have all the same
Father in heaven; and unto all, upon equal terms, mercy
is offered, as we are all transgressors of the law.* The
meanest outcaste, by an individual recumbency upon the
atonement, may receive the testimony that his iniquities are
forgiven; and may know, by the Spirit’s witness, that he is
joined in a mystical union with Christ,“ the brightness of
God’s glory ;’ and when his mortal shall put on immortality
he will be welcomed to heaven with angelic symphonies more
sweet than ever yet were thrown from harp or lute by min-
strel’s hand, when even kings with their guerdons have
listened, not again to descend to some lower position after
the lapse of mighty ages, but to live for ever and for ever
full, unutterably full, of all that is glorious and good.

* All this was beautifully set forth by one of the Mosaic Institutions.
“The rich shall not give more, and the poor shall not give less than half
a shekel, when they give an offering unto the Lord, to make an atonement

for your souls.””. Exod. xxx. 15. See also, Job xxxiv. 19; Prov. xxii. 2;
Eph. vi. 9; Col. 11. 25.
IV. THE BUDHAS WHO PRECEDED GOTAMA.

GOTAMA BODHISAT RESOLVES UPON BECOMING A BUDHA: RECEIVES VARIOUS
BIRTHS, EXPRESSES THE WISH HE HAD FORMED.—MANY THOUSANDS OF
BUDHAS APPEAR.—G6TAMA BOHISAT RECEIVES THE ASSURANCE THAT HE
WILL BECOME BUDHA.—THE TWENTY-FOUR BUDHAS WHO IMMEDIATELY
PRECEDED GOTAMA.—THE FIVE BUDHAS OF THE PRESENT KALPA:
KAKUSANDA, KONAGAMANA, KASYAPA, GOTAMA, AND MAITRI.

THE Budhas appear after intervals regularly recurring, in a
series that knows neither beginning nor end. It is supposed
by the Singhalese that ali traces of the Budhas previous to
Gotama have been lost, with the exception of such particu-
lars as were revealed respecting them by the great teacher or
his inspired disciples; and they maintain that the acts they
performed, and the doctrines they taught, can be learnt from
no other source. But it is thought by many orientalists,
that Gdétama was only the reviver of a system that had been
previously taught by more ancient sages. In the inscription
upon the great bell at Rangoon, it is stated that along with
the eight hairs of Gotama enshrined in the dagoba of the
temple to which it is attached, there are “the three divine
relics of the three deities” who were his immediate pre-
decessors. Fa Hian mentions a great town in Oude, in the
neighbourhood of Rama's celebrated city, Ayodhya, which
contained “the entire bones” of Kasyapa, or “the relics of
his entire body.” This agrees with the Singhalese state-
ment relative to the same Budha, that after his cremation the
bones of his body still presented an unbroken skeleton ; and
the coincidence is the more remarkable, as the same circum-
stance is not related concerning any other Budha. The
Chinese traveller also mentions certain sectaries, some of
whom worshipped the whole of the tour Budhas, and others
IV. THE BUDHAS WHO PRECEDED GOTAMA. 89

who worshipped the three preceding Budhas, but paid no
respect to Gdtama. On the Budhist temple at Sanchi there
are images of the four Budhas in niches; and in an inscrip-
tion it is said that a female devotee, to prevent begging,
caused an alms-house to be erected, and money was given for
the lamps of the four Budhas. It may have been with the
intention of placing themselves at as great a distance as pos-
sible from the sectaries, that the followers of Gétama asserted
that he was adrodséaxros, teaching the same truths as the
former Budhas, but deriving his knowledge from the intuitive
power he received when he became Budha, and not from
either reason or tradition.

It is said in the Milinda Prasna: “The dharmma of all
the Budhas is the same, but there are four things in which
they differ. 1. Some are born as brahmans and others as
kings.* 2. Some are born when men live to the age of a
hundred years, and others when they live to a thousand.
3. The age of the Budhas when they attain nirwana is regu-
lated by the age of men ; on which account some Budhas dis-
appear before they are one hundred years old, and others live
to the age of many hundreds of thousands of years. 4. The
Budhas differ in the size of their persons, some being much
taller than others.” There are other differences, but none of
them are of very great importance, as it is the uniform tes-
timony of the Singhalese authors that in doctrine the Budhas
are one. This, indeed, follows as a matter of course, if they
possess the power of knowing all things, as truth changes
not with the revolutions of time.

The date of the appearance of the three Budhas who pre-
ceded Gétama has been calculated by Major Forbes (Journ.
As. Soc. June, 1836). According to this theory, Kakusanda
became a Budha, B.c. 3101; Kondagamana, B.c. 2099; and
Kasyapa, B.c. 1014. The first of these dates is founded
principally upon the supposition that Kakusanda appeared
at the commencement of the present kalpa, and that the

* The whole of the twenty-four Budhas who preceded Gétama were
Kshatriyas, with the exception of the three last, who were Brahmans.
90 A MANUAL OF BUDHISM.

Maha Bhadra kalpa of the Budhists is the same as the Kali
yug of the Brahmans; but neither of these ideas can be
made to agree with the system as it is received in Ceylon.
It may be, that Gotama presented himself to the world as
the successor of men whose claims to supreme authority were
then acknowledged ; but I have not yet met with any well-
authenticated data of their doctrines or deeds.

The beings who will in due course become Budhas are
called Bédhisat. They are numberless; but the name, in
common usage, is almost exclusively confined to those who
have become avowed candidates for the high office. When
many ages have elapsed without the appearance of a Budha,
there are no beings to supply the continued diminution of
the numbers in the brahma-lékas. This excites the attention
of some compassionate brahma, who, when he has discovered
the cause and the remedy, looks out to see in what world the
Bédhisat exists who will next become an aspirant for the
Budhaship; and when he has discovered the Bédhisat in
question, he inspires him with the resolution that enables
him to form the wish to become the teacher of the three
worlds, that he may release sentient beings from the evils of
existence. The ages that succeed this period are divided
into three eras; in each of which we have legends of Go-
tama. 1. The era of resolution (1). 2. The era of expres-
sion (2). 3. The era of nomination (3).

We have little information of the innumerable Budhas
who have appeared in past ages, until we come to the
twenty-four who immediately preceded Gotama; and even
their history consists of little more than names and correla-
tive incidents.

In Hodgson’s “Illustrations of the Literature and Reli-
gion of the Buddhists (Serampore, 1841),” the names of 143
Budhas are given, compiled from the Lalita Vistara, Kriya
Sangraha, and Raksha Bhagavati. The names in this list do
not agree with those of the Budhas who are known in Cey-
lon. “In the Samadhi Raja,” it is stated in the same work
“Sarvarthasiddha (Sakya, before he became a Budha) is
IV. THE BUDHAS WHO PRECEDED GOTAMA. 91

asked by Maitreya and Vajra Pani how he acquired Samadhi
Jnyan. In reply, he begins by naming 120 Tathagatas,
who instructed him therein in his former births; and at the
conclusion of his enumeration of Budhas, Sarvarthasiddha
observes, ‘he has given so many names exempli gratia, but
that his instructors were really no less in number than 80
crores. There is averse in the Aparanita Dharani (to be
found in many other, and higher authorities), purporting that
‘the Buddhas who have been, are, and will be, are more
numerous than the grains of sand on the banks of the
Ganges.” .... These are evident nonentities, in regard to
chronology and history, yet it is often difficult to distinguish
them from their more substantial compeers.”

l. The Era of Resolution.

The kalpa in which we now live is called Maha Bhadra. In
the ages that were concluded twenty asankya-kap-lakshas
previous to this kalpa, there was not, for the space of a kap-
asankya, any supreme Budha; so that there was no acquirement
of merit, nor any attainment of a higher order of existence,
except by the beings who in the kalpas previous to these un-
propitious ages had entered the andgdmi and sakrad4gami paths,
and were thus enabled, in process of time, to attain nirwana.
Those beings who had only entered the path sowdn, passed in
order, by the ascending and descending scale, through the
various degrees of men, déwas, and brahmas; and then, by the
exercise of dhydna, entered the superior paths and became rahats.
Among these rahats was a brahma, who, observing that the
beings who entered the brahma-lékas were few, enquired what
was the reason, when he discovered that it was because no
supreme Budha had appeared for the space of a kapasankya.
Again, looking to see whether there was any one in the world
who had the necessary qualifications to become a candidate for
the Budhaship, he beheld many thousands of Bédhisats existent,
like so many lotus buds awaiting the influence of the sunbeam
that they might be expanded. Having made this discovery, he
looked once more to see which of these candidates was the
92 A MANUAL OF BUDHISM.

nearest to the attainment of the great object they all had in
view, when he saw that it was the Bédhisat who was afterwards
to become Gdtama Budha.*

At this time Gdtama Bédhisat supported himself and his aged
mother, who was a widow, by trade. To increase his wealth, he
engaged with some mariners to.take him to Swarnna Bhima;
but as he was sailing to this place, accompanied by his mother,
a great storm arose, and the ship in which he sailed was
wrecked. They were in danger of perishing, as the waves rose
like mountains to the sky; but Bddhisat, regardless of his own
life, and seeking only to save that of his parent, took his mother
upon his back, and swam towards the shore, in the midst of
sharks, sword-fish, and other monsters of the deep. When the
brahma saw the resolution of Bédhisat he was assured that he
possessed the requisite qualifications, and therefore bent his
mind in the direction of the Budhaship, by means of which
Bédhisat thought thus within himself, “‘ I will hereafter become a
Budha, that I may save the world.’’ Animated by this resolu-
tion, and assisted by the brahma, he succeeded in gaining the
land; where he continued, in the foreign country in which he
now dwelt, to support his mother, until in due time he died, and
was re-born in a brahma-ldéka.

After enjoying the blessedness of the brahma-ldka during the
accustomed age, he was born as the son of the king of Benares,
at that time called Sirimati, and succeeded his father in the
kingdom. On receiving the crown, he took the name of Ses-
tratapa, and was famous for subduing wild elephants and bring-
ing them under the yoke. At one time he overcame a very
beautiful wild elephant, of which he had heard from one of his
foresters; not long after which a herd of elephants broke into
the royal gardens at night, and destroyed a great number of the
trees, by knocking them down and trampling them under their
feet. On hearing of the damage that they had done, the king
mounted the elephant he had recently caught, and pursued
them; but when the animal upon which he rode scented the
females, it went after them with so much eagerness that the
king was carried far away into the forest, until he was at so

* This statement does not agree with that which is afterwards declared ;

as it will be seen that there were many Bédhisats who became Budha, in the
time that elapsed between this period and the appearance of Gétama.
IV. THE BUDHAS WHO PRECEDED GOTAMA. 93

great a distance from his attendants, that he became alarmed;
and thinking that he would be in danger if a battle were to
ensue between his own elephant and the wild ones, he seized
the bending branches of a tree that he passed, and escaped from
the elephant’s back. ‘The attendants followed the footsteps of
the elephant, calling out as they proceeded, until they came
near the tree; when the king heard their voices, was released,
and returned with them to the city. On reaching the palace,
he sent for the chief of the elephant keepers, and enquired if he
had intended to take his life, by putting him on so unruly an
animal; and though the keeper informed the king of the reason
of its refractoriness, arising from the presence of the females,
he was told that unless it returned from the forest within the
space of seven days he must die. But onthe seventh day, the
elephant returned to the royal stable; and when the kceper
informed the king, his majesty went to see it; and perceiving
that it was now quite tame, he enquired how it was that the
animal appeared to be thus docile, when a little time before he
had been unable to restrain it, even by the application of the
hook. The keeper replied, ‘Oh king! the passion of the sexes
is sharper than the hook; it is hotter than the burning flame;
it is like an arrow piercing the mind; like a thief that steals
away the virtuous disposition that would be obedient to the
precepts; like an asur to swallow the moon-resembling
knowledge ; like a fire to burn up the forest-resembling con-
tinence. The elephant’s passion is over, and he has therefore
returned quietly to his stall.” The keeper then gave the king a
proof of the elephant’s obedience to his commands, produced by
the power of a mantra; when the king said, “Passion is mis-
chievous, cruel, brutal, and unruly; it is the cause of all danger
and distress.” After this the king looked to see in what way
the evils connected with existence may be overcome; and when
he saw that the dharmma of a Budha can alone produce this
effect, he thought within himself, ‘May I become a Budha!”
This resolution, or wish, is called mandpranidhana. Then retir-
ing from the kingdom, he became an ascetic in the forest of
Himdla, and at his death was re-born in one of the déwa-
lékas.

The next birth received by Bédhisat was as a Brahman, in the
village of Daliddi; and on account of the great beauty of his
94 A MANUAL OF BUDHISM.

person he was called Brahma. At sixteen years of age he had
read the three Védas, Irju, Yaju, and Sdma, and was acquainted
with all the sciences. Near the rock Eraka, but then called
Munda, he became an ascetic, and had 500 followers, of whom
the Bédhisat who will one day become Maitri Budha was the
chief. One day, when his disciple and Brahma were wandering
about the forest to gather fruits for their sustenance, they saw
near the rock a tigress that had some time before brought forth,
and was then suffering from hunger. Brahma, on seeing this,
reflected again on the evils of existence, and sent his disciple
into the forest to see if he could find any bones or offal that
they could give to the tigress to appease its hunger. During
his absence, Brahma remembered that it was only by the birth
of a Budha that these evils could be removed; and calling to
mind the resolution he had previously formed, he reflected
that in order to the attainment of this great object it would be
necessary for him to give in alms, many times, his own heads,
eyes, wives, and children. Then exclaiming, ‘‘ May I by this
become a Budha!”’ he placed himself in the way of the tigress,
that by giving his flesh he might preserve its life and that of its
little ones. When the animal perceived him, it bounded from
the rock to the place where he stood, seized him, and tore him
in pieces. By the power of the merit arising from this act, he
was born in a déwa-ldéka.

In process of time Purdna Dipankara Budha was born as the
son of the monarch of Kappawati. After remaining in the state
of a laic 10,000 years, he became an ascetic, and subsequently a
supreme Budha. From this Budha the Bédhisat who after-
wards became Dipankara Budha, then a Brahman, received the
assurance that he would become a Budha. In the same age
Gétama Bédhisat wasa prince; and one day, when sitting in his
palace, having seen Dipankara Béddhisat carrying the alms-
bowl, he sent an attendant to enquire what was his business,
when he was informed that he was seeking oil. On hearing
this the prince called him to the palace, and filling a golden
vessel with oil of white mustard-seed, sidharttha, put it upon his
head, saying at the same time, “ By virtue of this act may I
hereafler become a Budha; and as this is sidhdrttha oil, may
my name in that birth be Sidharttha.” This oil was presented
by Dipankara Bédhisat to Purdna Dipankara Budha, who
IV. THE BUDHAS WHO PRECEDED GOTAMA. 95

declared that the prince would in an after age become a su-
preme Budha.

In the seven asankya-kap-lakshas that elapsed after Gdotama
Bédhisat formed the wish to become a Budha, 125,000 Budhas
appeared; and during this period he was born many hundreds
of times, either as a déwa or as a man. 1. In the Nanda
asankya, there were 5,000 Budhas. 2. In the Sunanda asankya,
9,000. 3. In the Prathuwi asankya, 10,000. 4. In the Manda
asankya, 11,000. 5. In the Dharati asankya, 20,000. 6. In the
Ségara asankya, 30,000. 7. In the Pundarika asankya, 40,000.
Throughout the whole of these ages, in what birth soever he
appeared, Gdétama Bédhisat continually exercised mandpranid-
haéna, the wish to become a supreme Budha.

2. The Hra of Expression.

In the first Sarwa Bhadra kalpa of the thirteenth asankya-
kap-laksha previous to the present Maha Bhadra kalpa, Gétama
Bédhisat' was born as the son of the monarch of Dhannya. In
the course of time he succeeded to the kingdom, and became a
chakrawartti. One day his magical chariot having descended to
the earth from its appointed place in the sky, he was alarmed by
the portent, and enquired from one of his nobles what could be
its cause. The noble replied, “This sign betokens either the
near approach of the death of the chakrawartti, or that the
chakrawartti will become an ascetic, or that a supreme Budha
has appeared in the world; but as your majesty has yet many
years to live, it cannot portend your death; and it must there-
fore have been caused by Sakya, the Budha who at present is
blessing the world.” When the king heard that a Budha was in
existence, he went to the wihdra in which Sakya resided, and
offered him all his treasures, expressing at the same time his
earnest expectation that when the necessary qualifications were
received, he should himself become a Budha. After this he was
re-born in a brahma-ldka.

1. In the same Sarwa-bhadra asankya, 50,000 Budhas ap-
peared. 2. In the Sarwa-phulla asankya, 80,000. 38. In the
Sarwa-ratna asankya, 90,000. 4. In the Usabhakkhanda as-
ankya, 70,000. 5. In the Manibhadda asankya, 60,000. 6. In
the Puduma asankya, 20,000. 7. In the second Usabhakkhanda
96 A MANUAL OF BUDHISM.

asankya, 10,000. 8. In the Khandatwa asankya, 5,000. 9. In
the Sarwa-séla asankya, 2,000. During the whole of these ages,
in which 387,000 Budhas appeared, Gétama Bddhisat expressed
his wish to become a Budha. This was the period called wak-
pranidhana.

3. The Bra of Nomination ; including the History of the Budhas
who preceded Gétama.

In the fourth asankya-kap-laksha previous to the present Maha
Bhadra kalpa, was the Sdéramanda kalpa, in which appeared the
four Budhas, Tanhankara, Médhankara, Saranankara, and Dipan-
kara.

In the time of Tanhankara, Gétama Boédhisat was born as the
son of Sunanda, king of the city of Puspawati. From Tanhan-
kara he received aniyata-wiwarana, or an indefinite assurance
that he would become Budha. From Dipankara, and the suc-
ceeding twenty-three Budhas, he received niyata-wiwarana, or a
definite assurance.

Dipankara was born in the city of Rammawati: his father
was the king Sudéwa; his mother, Sumédha; he reigned 10,000
years before he became an ascetic; his queen was called Paduma;
his son, Usabhakkhanda; he exercised asceticism, previous to
the reception of the Budhaship, ten months; the kusa grass was
given by Sunanda; the sacred tree under which he became
Budha was the pulila; his principal male disciples, degasaw,
were Mangala and Tissa; his personal attendant, upasthayaha,
was Sagara; he lived 100,000 years ; he was eighty cubits high ;
he had a retinue of 400,000 rahats; and the name of Gdtama
Bédhisat was at this time Sumédha-brahmana.*

In the third asankya-kap-laksha previous to the present kalpa,
Kondannya was Budha. His birth-place was Rammawati; his
father, Sunanda; his mother, Sujata; his reign, 10,000 years;

* Relative to each of the twenty-four Budhas we have :—His name; his
birthplace ; the names of his father and mother ; the length of his reign ;
the names of his queen and son; his period of asceticism; the names of the
persons who gave him the rice-cakes and the sacred grass; his sacred tree ;
the names of the two principal disciples, and of his personal attendant ; his
age, stature, and the number of his retinue; and the name of Gétama Béd-
hisat. Some of these allusions cannot be understood until the legend of the
life of Gétama Budha has been read. In the greater number of instances, I

have not copied these names from my MS., as their insertion would be of no
possible use.
=I

IV. THE BUDHAS WHO PRECEDED GOTAMA. 9

his queen, Suruchi; his son, Wijitaséna; his period of asce-
ticism, ten months; the person who gave him cakes, Yasd-
dhara; the grass giver, Sunanda; his sacred tree, the sal; his
principal disciples, Bhadra and Subhadra: his attendant, Anu-
rudha; his age 100,000 years ; his height, 88 cubits ; his retinue,
a kela-laksha; and the name of Gdétama Bédhisat was Wijitawi-
chakrawartti.

In the succeeding asankya-kap-laksha, in the Sdrananda kalpa,
four Budhas appeared ; Mangala, Sumana, Réwata, and Sdbhita.
In the time of the first of these Budhas, the name of Gotama
Bédhisat was Suruchi-brd4hmana ; in that of the second, Atulan-
Agaraja; in that of the third, Atidéwa-bréhmana; and in that of
the fourth, Sujata-brahmana.

One asankya-kap-laksha previous to the present kalpa, in the
Wara kalpa, three Budhas appeared ; Anomadarshi, Paduma, and
Narada; in whose ages respectively, Gétama Bdédhisat was
Mahésdikya-yaksha-séndpati, a késara lion, and an ascetic.

In the Sdra-kalpa, 100,000 kalpas previous to the Maha Bhadra
kalpa, there was one Budha, Piyumaturdé; and the name of
Gotama Bédhisat was Jatilarashtrika.

In the Manda-kalpa, 30,000 kalpas previous to the present
kalpa, there were two Budhas; Sumédha and Sujata. In the
age of the first, the name of Gdétama Bédhisat was Uttara, and
in that of the second he was a chakrawartti.

In the Wara-kalpa, 118 kalpas previous to the present, there
were three Budhas; Piyadarshi, Arthadarshi, and Dharmma-
darshi; in whose ages the names of Gdtama Boddhisat were
Kasyapa-brahmana, Susima-tdépasa, and Sekradewéndra.

In the Manda-kalpa, 96 kalpas previous to the present, there
was one Budha, Sidhdrtha; and the name of Gétama Bédhisat
was Mangala-brahmana.

In the Manda-kalpa, 98 kalpas previous to the present, there
were two Budhas, Tissa and Phussa; and Gdtama Bédhisat was
called Sujaté-tépasa and Wijitawi-chakrawartti.

In the Sdramanda-kalpa, 91 kalpas previous to the present,
there was one Budha, Wipassi, and the name of Gétama Bédhisat
was Atula-niga-raja.

In the Manda-kalpa, 31 kalpas previous to the present, there
were two Budhas, Sikhi and Wessabhu; and the names of Gd-
tama Bédhisat were Arindama-raja and Sudarshana-raja.

H
98 A MANUAL OF BUDHISM.

After the dissolution of Wessabhu there were 29 kalpas in
which no supreme Budha appeared.

This long period of remediless ignorance was succeeded by the
Maha-bhadra* kalpa, in which five Budhas are to appear; Kaku-
sanda, Kéndgamana, Kasyapa, Gdtama, and Maitrit. The first
four have already appeared; and Maitri will be the next Budha
who will arise to bless the world.

The birth-place of Kakusanda was Mékhald; his father, Aggi-
datta, and his mother, Wisakhé. The father of Kakusanda was
prohita to the monarch of Kshéma. He remained a laic for the
space of 4000 years, and had an establishment of 30,000 females,
but Rochani was his principal queen. At the birth of his son
Uttara he left the palace in a chariot drawn by six horses, and
after performing the necessary rites of asceticism for the space
of eight months, he received the rice-cakes from Wajiréndray4,
and the kusa-grass from Gunasubhadra; and at the root of the
tree called sirisa, or mar4, he attained the power of a supreme
Budha. Near the city of Benares, he proclaimed the bana to
40,000 disciples. The king Kshéma was the Bédhisat who
afterwards became Gétama Budha; on hearing the discourses of
Kakusanda he resigned his kingdom and embraced the priest-
hood. The principal disciples of Kakusanda were Wadhtra and
Sanjawi; his attendant, Budhajéna; his principal female dis-
ciples, Sama and Upasama; his stature 40 cubits; the rays from
his body extended to the distance of 10 yojanas ; and his age was
40,000 years.

The name of Kénégamana was received from the circumstance
that at the instant of his birth there was a golden shower (kana-
kawassan) throughout Jambudwipa. His birth-place was Sdédha-
wati; his father, Sanyadatta; and his mother, Uttard. He re-
mained as a laic for the space of 3000 years, and had 16,000
females in his palace, but Ruchigatré was his principal queen.
At the birth of his son Swarthiwahana he left the palace on his

* Pali, bhadda, from bhaddi, excellence.-—Turnour’s Annals.

+ “There are at Varanasi (Benares), according to the dreams of the Bud-
hists, 1000 (spiritual) thrones for the 1000 Budhas of this happy age, Bhadra-
kalpa, four of whom have appeared, and the rest are to come hereafter.
Shakya, after becoming Budha, when he visited Wardnasi, paid respect to
the thrones of his three predecessors by circumambulating each of them,
and then he sat down on the fourth throne. These 1000 Budhas are de-
scribed in the first volume of the Do class of the Kagyur. Some wealthy
Tibetans delight to keep the images of these 1000 Budhas, made in silver or
other metal, and to pay respect to them.”—Csoma Koérisi.
IV. THE BUDHAS WHO PRECEDED GOTAMA. 99

state elephant, with 30,000 followers, all of whom embraced the
priesthood. After performing the asetic usages for the space of
four months, he received the rice-cakes from Aggiséna, and the
kusa-grass from Chinduka; and at the root of the tree called
udumbura, or dimbul, he attained the object of his great exer-
tion. Gdtama Bédhisat was at this time the monarch Parwata,
who made an offering to Kénégamana, and heard him repeat the
prediction, “‘In the present kalpa this individual will become a
supreme Budha.” The principal disciples of Kéndgamana were
Sambahula and Uttara; his attendant, Sortthijana; his principal
female disciples, SAmudd4 and Uttara; his stature 30 cubits;
and he was 30,000 years of age when he attained nirwdna.

The birth-place of Kasyapa was Benares; his father, Brahma-
datta; his mother, Dhammawati; the period during which he
remained a laic, 2000 years; his queen, Sunanda ; his son Wiji-
tasena; his period of asceticism, seven days; the cake-giver,
Emasunanda; the grass-giver, Somanassa; and his sacred tree
was the nuga, or banian. His principal disciples were Tissa and
Bharaddwaja, his attendant, Sarwachitra; and his principal
female disciples, Uruwel4 and Uruld. At this time Gdtama
Bédhisat was the brahman Jétipdla. His stature was 20 cubits;
he had a retinue of 20,000 disciples; and lived in all 20,000
years. After his body was burnt, the bones still remained in
their usual position, presenting the appearance of a perfect
skeleton; and the whole of the inhabitants of Jambudwipa
assembling together, erected a dagoba over his relics, one yojana
in height. (Sadharmmaratnakdré).
V. GOTAMA BODHISAT: HIS VIRTUES AND
STATES OF BEING.

THE TEN PARAMITAS.—THE QUALIFICATIONS AND ADVANTAGES OF THE
BODHISAT.—THE FIVE HUNDRED AND FIFTY BIETHS.—THE suUJATA
JATAKA\W—THE APPANNAKA JATAKA.—THE MUNIKA JATAKA.—THE
MAKASA JATAKA.—THE GUNA JATAKA.—THE TINDUKA JATAKA.—THE
ASADRISA JATAKA.—THE WESSANTARA JATAKA,

A GREAT part of the respect paid to Gotama Budha arises
from the supposition that he voluntarily endured, throughout
myriads of ages, and in numberless births, the most severe
deprivations and afflictions, that he might thereby gain the
power to free sentient beings from the misery to which they
are exposed under every possible form of existence. It is
thought that myriads of ages previous to his reception of the
Budhaship, he might have become a rahat, and therefore
ceased to exist; but that of his own free will, he forewent
the privilege, and threw himself into the stream of succes-
sive existence, for the benefit of the three worlds. There is
a class of virtues, called the ten paramitas, one or other of
which is pre-eminently exercised during the whole period in
which the Bodhisat prepares himself for the supreme Budha-
ship (1).

In the discourses that were delivered by Gétama, he occa-
sionally referred to the 24 Budhas who immediately preceded
him, on which occasions he related the circumstances of his
own life at each of these periods. The history of these
Budhas has been briefly recorded in the preceding chapter.
It was also the custom of Gdtama, when any event of import-
ance occurred, to refer to some similar event that had taken
place in previous ages, in which the same persons were actors,
dwelling more particularly upon the part he himself had
taken in the several transactions. From these relations the
V. GOTAMA BODHISAT: HIS VIRTUES, ETC. 101

work called by the Singhalese Pansiya-panas-jataka-pota, or
the Book of the Five Hundred and Fifty Births, was com-
piled. “The work known by this title,” says the Rev. D. J.
Gogerly (Ceylon Friend, Aug. 1838), “is a Pali commentary
on one of the fifteen books belonging to the fifth section of
the Sutra Pitaka, or Discourses of Budha, and forms no part
therefore of the sacred code ; but according to a decision
‘that the comments are of equal authority with the text, it is
regarded as of indisputable authority. There is a Singhalese
translation of the greater part of it, which is exceedingly
popular, not on account of the peculiar doctrines of Budhism
contained in it, for these are but incidentally referred to, but
from its being a collection of amusing stories which they
believe to be unquestionably true. The copy of the Pali
comment now before me is written on olas 29 inches long,
having 9 lines on a page, and occupies 1000 leaves or 2000
pages. The text itself is very scarce; my copy was made
from one in the possession of the late chief priest of the
Matura district, Béwilla; it contains 340 pages of 9 lines
each, written on olas 23 inches long. It is named Jataka
Gatha, or Birth Stanzas, although a large proportion of them
has no reference (independent of the comment) to any birth,
being general maxims or miscellaneous observations. Each
of the first one hundred Jatakas consists of a single verse of
four lines; but some of the remainder, being histories, are
much longer, the last one, or history of king Wessantara,
occupying 40 pages. The comment comprises—l. The oc-
casion upon which the verse was spoken. 2, A story illus-
trating it, affirmed to have been related at the time by Budha,
detailing circumstances which occurred to him and the parties
respecting whom the verse was spoken, in a previous birth.
3. A philological explanation of the words and sense of the
stanza, the verse or verses being mostly inserted at length.
This last is not translated into Singhalese, except partially in
the first Jataka, as being unintelligible to the mere Singhalese
reader.”

The Singhalese translation, so far as it extends, appears to
102 A MANUAL OF BUDHISM.

be a correct and literal rendering of the Pali original. I
have read the greater part of it, and brought a copy to
England, intending to read the whole, but have not yet
found leisure to accomplish the task. Reckoning a page to
contain 9 lines, with about 100 letters in each line, it extends
to 2400 pages. I have not made much use of it beyond the
present chapter. At my request, my native pundit made an
analysis of the number of times in which Gétama Bédhisat*
appeared in particular states of existence, as recorded in the
Jatakas, and the following is the result. An ascetic 83 times ;
a monarch 58; the déwa of a tree 43; a religious teacher 26 ;
a courtier 24; a prohita brahman 24; a prince 24; a noble-
man 23; a learned man 22; the déwa Sekra 20; an ape 18;
a merchant 13; a man of wealth 12; a deer 10; a lion 10;
the bird hansa 8; a snipe 6; an elephant 6; a fowl 5; a
slave 5; a.golden eagle 5; a horse 4; a bull 4; the brahma
Maha Brahma 4; a peacock 4; a serpent 4; a potter3; an
outcaste 3; a guana 3; twice each a fish, an elephant driver,
a rat, a jackal, a crow, a woodpecker, a thief, and a pig; and
once each a dog, a curer of snake-bites, a gambler, a mason,
a smith, a devil dancer, a scholar, a silversmith, a carpenter,
a water-fowl, a frog, a hare, a cock, a kite, a jungle-fowl,
and a kindurd. It is evident, however, that this list is im-
perfect.

Not a few of the fables that pass under the name of A’sop
are here to be found; and the schoolboy is little aware, as he
reads of the wit of the fox or the cunning of the monkey, that
these animals become, in the course of ages, the teacher of the
three worlds, Budha. Each Jataka begins with the formula,
“ vata-giya-dawasa,” which is an exact equivalent to our
own, “in days of yore.” The Hindu collection of fables,
called the Hitépadésa, is well known. As the scene of these
fables is laid in the comparatively modern city of Pataliputra,
whilst that of the Jataka, is almost invariably connected with
a Brahmadatta, king of Benares, we may infer therefrom the
superior antiquity of the Pali collection. The Jataka-pota
bears a considerable resemblance to those parts of the Talmud
V. GOTAMA BODHISAT: HIS VIRTUES, ETC. 103

that are described as consisting of “aphorisms and moral
sentiments, illustrated by similes and parables, and also by
narratives, sometimes real and sometimes fictitious.” These
iegends are interesting, as throwing light upon the manners
and customs, and upon the modes of thought, that were pre-
valent when this compilation was made, or in the ages imme-
diately previous; as there is a boundary of verisimilitude
beyond which the wildest imagination cannot pass. One
tale, after the usual manner of eastern compositions, presents
the opportunity for the introduction of several other stories
that are only slightly dependent upon the principal narrative.
The Singhalese will listen the night through to recitations
from this work, without any apparent weariness; and a great
number of the Jatakas are familiar even to the women.

The Jatakas here transcribed are the Sujdta (2), Apan-
naka (3), Munika (4), Makasa (5), Guna (6), Tinduka (7),
Asadrisa (8), and Wessantara (9). In this selection I have
had in view the interest of the legend as a tale; the con-
venience of its length; or its importance as illustrating some
feature of Budhism. The Sujata Jataka is here translated
in full, with its introduction ; but in the other Jatakas the
introduction is omitted, and the narrative much abridged.
The first Jataka recorded in the original text is the Apan-
naka; and the last, the Wessantara.

1. The Virtues and Privileges of the Bodhisat.

There are ten primary virtues, called pdéramitds, that are con-
tinually exercised by the Bddhisats; and as each virtue is
divided into three degrees ; ordinary; upa, superior; and para-
martha, pre-eminent; there are in all thirty paramitds.

For the space of twenty asankya-kap-lakshas, that is to say,
from the time that the mandpranidhana, or resolution to become a
Budha, was first exercised, the thirty paramités were practised
by Gétama Bédhisat. 1. He gave in alms, or as charity, his
eyes, head, flesh, blood, children, wife, and substance, whether
personal or otherwise, as in the Khadirangara birth. In this way
104 A MANUAL OF BUDHISM.

he fulfilled the three kinds of dana, viz., dana-paramita, dana-
upa-pdramité, and dana-paramartha-pdramitd. 2. In the Bhu-
sidatta birth, and in others of a similar description, he practised
the sila-paramita, or observance of the precepts, in the three
degrees. 3. In the Chulla Suttaséma, and other similar births,
he abandoned vast treasures of gold and silver, and numberless
slaves, cattle, buffaloes, and other sources of wealth, and thus
fulfilled the naiskrama-p4ramita, which requires retirement from
the world. 4. In the Sattubhatta, and other births, he revealed
to others that which he saw with his divine eyes, and thus ful-
filled the pragny4-pd4ramité, or the virtue proceeding from
wisdom. 5. In the Maha-janaka, and other births, he performed
things exceedingly difficult to be done, thus fulfilling the wirya-
paramita, or the virtue proceeding from determined courage.
6. In the Kshdntiwdda, and other births, he endured with an
equal mind the opposition of unjust men, regarding it as if it
were the prattle of a beloved child, thus observing the kshanti-
paramité, or virtue proceeding from forbearance. 7. In the
Maha Suttaséma, and other births, he spoke the words of truth,
thus exercising the satta-pdramita, or virtue proceeding from
truth. 8. In the Temé, and other births, he set his mind to
that which is excellent, in the most resolute manner, never
giving way to evil in the least possible degree; thus fulfilling
the adishtana-paramita, or the virtue proceeding from unalterable
resolution. 9. In the Nigrodhaniga, and other births, he gave
away that which he enjoyed to aid the necessities of others, and
took upon bimself the sorrows of others; thus observing the
maitri-paramita, or the virtue proceeding from kindness and
affection. 10. In the Sara, and other births, he regarded with an
equal mind those who exercised upon him the most severe cruel-
ties, and those who assisted him and were kind; thus fulfilling
the upéksha-péramita, or virtue proceeding from equanimity.
All the paéramitds were exercised in the three degrees; and
the differences in question may be learnt from that which is said
respecting dana. The giving of eyes, flesh, and blood, or that
which belongs to the body, is the ordinary dina. The giving of
children, wife, horses, slaves, cattle, buffaloes, lands, pearls,
jewels, gold, and silver, or that which may be regarded as a pos-
session, is the superior dana. And the giving of that which
involves the loss of life, as the head upon which the royal crown
V. GOTAMA BODHISAT: HIS VIRTUES, ETC. 105

has been placed, or the body, to feed lions, tigers, yakds, and
rakshas, is the pre-eminent dana.

The period required for the exercise of a pdramité is called
bhumi. Were a Bédhisat to shed one single drop of blood in a
thousand births, he would shed more blood than there is water
in a thousand oceans in the space of one pdramité-bhimi. Were
he, in the same number of births, to give a portion of his flesh
only the size of the undu flower, he would, in one bhimi, give
more flesh than there is earth in a thousand worlds like our own.
Were he, in as many births, once to give his head, he would, in
one bhimi, give as many heads as would form a heap higher
than Méru. Were he, ona similar scale, once to give an eye, he
would, in one bhtmi, give more eyes than there are stars in a
thousand sakwalas. Were he to give one son bound by a withe,
the whole of the withes would form a heap higher than Méru.
Were any being to live successively through the age enjoyed in
each of the déwa and brahma-lékas, though this period would
amount to many millions of years, and more than two hundred
thousand maha-kalpas, it would not be a longer space of time
than is required for the fulfilling of a péramité. The pdramita-
bhtimi must therefore be a period inconceivably long.

The Bédhisat is never born in any world above the Asanyasatya-
léka. He avoids the déwa and brahma-ldkas, because in these
worlds he cannot further the accomplishment of his design; he
never prolongs his stay in places of this description, but seeks
continually for opportunities to carry his design into effect ; and
it is for this reason that of his own free will he passes away from
these lékas, and is born in the world of men. Because of his
merit, he might always be born in a déwa or brahma-ldéka, but
as in these places he cannot further the purposes of his great
intention, he prefers being born in the world of men. Other
beings must remain the appointed time in these worlds, there
being no dangers or accidents by which their departure can
be hastened; but as the Béddhisat cannot there perform the
paramitas, he has the power to depart at his pleasure. For this
purpose he lies down upon a couch, and resolves upon being
born in this world; when his death takes place, and he receives
birth in the place and manner upon which he had previously
resolved. This kind of death is called adhimukti; and the power is
possessed by none but those who are to become supreme Budhas.
106 A MANUAL OF BUDHISM.

There are some Bédhisats who practise the pdramitas during
four, and others during eight, or sixteen, asankya-kap-lakshas.
There are some who excel in purity, and in them wisdom is less
evident ; others who excel in wisdom, and in them purity is less
evident; and others who excel in determined courage, and in
them purity and wisdom are less apparent. The three kinds of
Bédhisats are distinguished by the names of ugghatitagnya, or
“he who attains quickly ;’’ wipachitagnya, or “he who attains
less quickly: and gneyya, or ‘‘he who attains least quickly.”
The Bédhisats who belong to the first division may attain rahat-
ship on hearing four stanzas from a supreme Budha, and repeat-
ing them; and on the same day they might enter nirwdna.
Those of the second class must hear four stanzas from a supreme
Budha, and ask their meaning, before they can have the power
to attain rahatship; but on the same day they might enter
nirwana. Those of the third class must hear four stanzas and
hear them explained at length, before they can have the power
to attain the rahatship; but on the same day they might enter
nirwana. If there be any Bodhisat, any being looking forward
to the reception of the supreme Budhaship, he must make no use
of his power to become a rahat, but must continue to exercise
the péramitas, that he may impart unto others the happiness of
nirwana. After the assurance of the Budhaship has been re-
ceived, were the Bédhisat to give the most valuable alms every
day during many ages to hasten its reception, no effect of this
kind would be produced. For this reason. When there is rice
that is accustomed to ripen in three, four, or five months, no
labour of the husbandman can accelerate the period of the
harvest, however often he may water it, or whatever pains he
may take; in like manner, the time for receiving the Budhaship
cannot be hastened, whatever alms might be given for the
purpose.

There are eight qualifications that must be possessed by the
being who receives the assurance of becoming a Budha. 1. He
must be a man, and not a déwa. It is therefore requisite that
the Bédhisat continually keep the ten precepts, that he may
have the merit to be born asa man. 2. He must be a male, and
not a female; and therefore the Bédhisat must avoid all sins that
would cause him to be born as a woman. 38. He must have the
merit that would enable him to become a rahat; all evil desire
V. GOTAMA BODHISAT: HIS VIRTUES, ETC. 107

must be destroyed. 4. There must be the opportunity of offering
to a supreme Budha, in whom also firm faith must be exercised.
5. There must be the abandonment of the world, and the
Bédhisat must become an ascetic. 6. He must possess the
virtue derived from the practice of dhyd4na and other similar
exercises, nor can the assurance be received by one that is un-
just or wicked. 7. He must firmly believe that the Budha with
whom he communicates is free from sorrow, and that he himself
will possess the same power; and he must enquire at what
period he will receive the Budhaship. 8. He must exercise a
firm determination to become a Budha; and were he even told
that in order to obtain its exalted rank he must endure the pains
of hell during four asankya-kap-lakshas, he must be willing to
suffer all this for its sake.

In the time of Dipankara Budha, Gétama Bédhisat might
have attained nirwana, but that he might save countless beings
from the woes of repeated birth, he voluntarily chose to continue
in existence during the period that would elapse before he could
become a Budha, the design he had formed being constantly
kept in view, until the whole of the paramitas were fulfilled.
There is nothing in all existence to which the paramitas that he
accomplished can be compared. When any of these four things
are taken, the earth, the ocean, the stars, or Méru, it is like
saying that the king of the garundas is larger than a snipe; now
the king is 150 yojanas in height.

There are some persons who, on hearing of the afflictions of
the Bddhisat, might suppose that his sufferings are excessive ;
but in reality his enjoyment preponderates. Were a kalpa to be
divided into eight parts, to other beings there is enjoyment in
seven parts, and in one part suffering; but tothe Bddhisat there
is enjoyment throughout the whole of the eight parts. The
attainment of the Budhaship is like the ascent of a man to the
top of a tree, in order that he may gather of its fruit; the choice
of the fruit is before him, and he can take that which is ripest
and best.

There are thirteen advantages that the Bddhisat enjoys: 1.
He is never born in any of the eight great hells; all other beings
receive this birth, but the Bédhisats never. 2. He is never born
in the Lékdntarika hell. 3. He is never born in the Nijhama-
tanh4 préta world. 4, He never receives the Khuppipdsa préta
108 A MANUAL OF BUDHISM.

birth, though all other beings endureit. 5. He never receives the
Kélahanjanaka préta birth, though all other beings are subject
to it. 6. He is never born as any kind of vermin; he is never a
louse, bug, ant, or worm; all other beings receive these births,
but the Bddhisat is never born less than a snipe; nor is he ever
born as a serpent or as any other animal of a similar species.
7. He is never born blind, dumb, deaf, a cripple, or leprous.
8. He is never born asa female. 9. He is never born as one of
doubtful sex. 10. He never commits any of the five great sins.
11. He is never born in an artipa world, as in those states there is
no acquisition of merit. 12. There are other states of existence
in which he is not born, as the prince never defiles his caste by
entering the dwellings of common men. 13. He is never a
sceptic. These advantages are enjoyed by the Bddhisats from
the time that they resolve upon the exercise of the paramitas.
Though the giving of their heads and of their children are in
themselves sacrifices most painful, the pain is overpowered by
the joy which is felt when looking forward to the greatness of
the reward.

From the time when Gétama Béddhisat received the assurance
that he would become a Budha, throughout the whole of his
various births, his mind was ever inclined towards merit and
averse to demerit. When thoughts of demerit arose, his mind
was agitated, like a feather thrown into the fire; but towards
merit his mind was enlarged, like a broad canopy of cloth or
like pure sesamum oil spread out on the surface of a placid
lake. He was never indolent or fearful, but at all times
exercised the most determined resolution; no other being,
whether it be Maha Brahma, Vishnu, Iswara, or any other déwa,
had the power to exhibit an equal courage. We will record an
instance. Ata certain time Gétama Béddhisat was born as a
squirrel,* on account of some demerit of a former age. In the
forest he was attentive to his young ones, providing for them all
that was necessary; but a fearful storm arose, and the rivers
overflowed their banks, so that the tree in which he had built

* It is said (Journ. Bengal As. Soc, 1835), that in the island of Rambree,
near the coast of Arrakan, there are the remains of Budhist temples, in
which are relics of Gdtama, such as the hair, feathers, bones, &c., of the
several creatures whose form he assumed previous to his becoming a man;

but according to the Singhalese authors these relics must have perished many
hundred of thousands of years ago.
V. GOTAMA BODHISAT: HIS VIRTUES, ETC. 109

his nest was thrown down by the current, and the little ones
were carried along with it far out to sea. But Bédhisat deter-
mined that he would release them; and for this purpose he
dipped his tail in the waves, and sprinkling the water on the
land, he thought in this manner todry up the ocean.* After he
had persevered seven days, he was noticed by Sekra, who came
to him and asked what he was doing. On being told, he said,
“Good squirrel | you are only an ignorant animal, and there-
fore you have commenced this undertaking; the sea is 84,000
yojanas in depth; how then can you dry it up? Even a thou-
sand or a hundred thousand men, would be unable to accomplish
it, unless they were rishis.” The squirrel replied, ‘‘ Most
courageous of men! if the men were all like you, it would be
just as you say, as you have let the extent of your courage be
known by the declaration ; but I have no time just now to spend
with such imbeciles as you, so you may be gone as soon as you
please.” Then Sekra caused the young squirrels to be brought
to the land, as he was struck with the indomitable courage of
the parent. Thus was fulfilled the wirya-pdramité. The whole
of the ten virtues were fulfilled with equal ability. (Pujdwaliya ;
Sadharmmaratnakaré).

2. The Sujdta Jdiaka.

It came to pass that whilst Gdétama Budha resided in the
wihara called Jetawana, near the city of Sewet, he related the
following Jdtaka, on account of an ascetic who had lost his
father. In what way? Budha having perceived that an ascetic
who had lost his father endured great affliction in consequence,
and knowing by what means he could point out the way of
relief, took with him a large retinue of priests, and proceeded to
the dwelling of the ascetic. Being honourably seated, he
enquired, “ Why are you thus sorrowful, ascetic?” to which
the bereaved son replied, ‘I am thus sorrowful on account of
the death of my father.” On hearing this, Budha said, “It is
to no purpose to weep for the dead; a word of advice is given
to those who weep for the thing that is past and gone.” In
what manner? That which follows is the relation.

* The inhabitants of Lavinium had a legend that the forest in which their

city was afterwards built took fire of its own accord, when a fox tried to
extinguish it by dipping its tail in water.
110 A MANUAL OF BUDHISM.

In a former age, when Brahmadatta was king of Benares,
Bodhisat was born of a wealthy family, and was called Sujata.
The grandfather of Sujata sickened and died, at which his
father was exceedingly sorrowful; indeed his sorrow was so
great, that he removed the bones from their burial-place, and
deposited them in a place covered with earth near his own
house, whither he went thrice a day to weep. The sorrow
almost overcame him; he ate not, neither did be drink. Béd-
hisat thought within himself, that it was proper to attempt the
assuaging of his father’s grief; and therefore, going to the spot
where there was a dead buffalo, he put grass and-water to its
mouth and cried out, ‘‘Oh, buffalo, eat and drink!’ The
people perceived his folly, and said, ‘ What is this, Sujata? Can
a dead buffalo eat grass or drink water?” But without paying
any attention to their interference, he still cried out, ‘Oh,
buffalo, eat and drink!” The people concluded that he was
out of his mind, and went to inform his father; who, forgetting
his parent from his affection for his son, went to the place
where he was, and enquired the reason of his conduct. Sujata
replied, ‘‘ There are the feet and the tail, and all the interior
parts of the buffalo, entire; if it be foolish in me to give grass
and water to a buffalo, dead, but not decayed, why do you,
father, weep for my grandfather, when there is no part of him
whatever to be seen?” The father then said, “True, my son,
what you say is like the throwing of a vessel of water upon
fire; it has extinguished my sorrow;” and thus saying he
returned many thanks to Sujata.

This Sujata Jataka is finished. I, Budha, am the person who
was then born as the youth Sujata.

3. The Apannaka Jdtaka.

In a former age, when Brabmadatta was a king of Benares, in
the country called Kasi, Gétama Bédhisat was a merchant, who
traded to different places, with a train of 500 wagons. There
was a time when he went from the east to the west, and from
the west to the east. In the same city there was another
merchant, unwise, foolish, unskilful in expedients. Béddhisat
filled his 500 wagons with the most valuable goods, and was
ready to take his departure. The other merchant was in a
V. GOTAMA BODHISAT: HIS VIRTUES, ETC. 111

similar position. Bddhisat reflected thus: If this other mer-
chant accompanies me, there will be a thousand wagons, for
which the road will be insufficient; fuel and water will be
wanted for the men, and grass for the oxen; it will be better
that one should precede the other.” He then called the unwise
merchant, and said to him, “It will not be possible for us both
to go together. What will you do? Will you go the first, or
shall I?” The unwise merchant thought, “IfI go first, I shall
derive many advantages therefrom; the road will be free from
ruts; the oxen that draw the wagon will have fresh grass to
eat, and the men will have vegetables that have not previously
been culled by any one else; there will be excellent water; I
van put what price I choose upon my goods, and still sell
them.” So he said, “Friend, I will go first.” Bat Bddhisat
saw that there would be many advantages from going last; and
thus reflected: ‘‘ Those who go first will make the rough places
in the road even; the oxen will eat the coarse grass, whilst
mine will crop that which is newly grown and tender; my men
will pluck the tender vegetables that will spring up in the place
of the former ones ; those who go first will dig wells in places
where there is no water, and we can drink therefrom ; it is like
putting one’s life in danger to fix a price upon goods, but if I
go last, I can sell my wares at the price already fixed.” So he
said, ‘Friend, you may go first.’ The unwise merchant,
saying, “It is all right, Friend,” prepared his wagons, and com-
menced his journey. But he soon came to a region uninhabited
and wild. Then filling his water vessels, he entered the desert,
sixty yojanas in extent. When they had come to the centre of
the desert, a yakdé who dwelt there thought that if he could
persuade them to throw away their water, they would become
weak, and he could then devour them. In order to effect this
purpose, he caused a magnificent chariot to appear, drawn by
two oxen, white, and in every respect beautiful, near which was
a retinue of ten or twelve demons (literally, not men), armed
with bows and other weapons. Seated in the chariot, he him-
self appeared like a respectable man, adorned with flowers and
garlands, his head and clothes all wet, and the wheels of his
chariot covered with mud. His attendants, both before and
behind, were adorned in a similar manner, with red and white
lotus flowers in their hands, and were eating the roots of the
112 A MANUAL OF BUDHISM.

nelumbium and other water plants, whilst drops of water and
mud were sprinkled around. When the yaka saw the merchant
approaching, he caused his own chariot to go a little out of the
way, and enquired about his welfare. The merchant also
caused his carriage to leave the road, that the wagons might be
able to pass on, and said to the yaké, ‘‘“We have come from
Benares ; but where have you come from, adorned with flowers,
eating the roots of water plants, and your bodies streaming with
water? Have you had rain on the road, and met with ponds
covered with plants?” The yaka replied, ‘‘ What is it you say,
Friend? The verge of the green forest appears in the distance
like a line; from thence the whole forest abounds with water ;
the rains are coustant; the ripple plays upon the entire surface
of the water-course; and ponds, covered with lotus flowers and
water plants, appear here and there. But where are you going
in such order with your train of wagons?” The merchant said,
“T am going to such a region.” The yaka asked, ‘“‘ What have
you in these wagons and in these?” and was answered, “Such
and such goods.” ‘The last wagons,” said the yaka, “appear
to come on very heavily ; with what goods are they laden?”
and when the merchant replied that they carried water, he said
that he had done well to bring water thus far, but that thence-
forward there would be no benefit in conveying it, as he would
meet with abundance, so that it would be better to break his
water vessels, and spill the water, by which means the wagons
would be able to get on more easily. Then saying that he must
not delay any longer, he went a little distance, and disappearing
returned to his demon-city. The unwise merchant listened to
the words of the yaka, and breaking his water vessels so that not
a particle of water was left, he drove on. But they did not meet
with anything like the appearance of water; the men became
exhausted from thirst; and when evening came, they untied
the wagons and placed them in a circle, fastening the oxen to
the wheels; there was no water for the oxen to drink or for the
men to prepare their rice; exhausted, they threw themselves
down here and there, and fell asleep. When the night was
about half over, the demons came from their city, slew the oxen
and men, and devoured them, leaving at their departure
nothing but their bones. Thus, through the folly of the mer-
chant, all these beings came to destruction; their bones were
V. GOTAMA BODHISAT: HIS VIRTUES, ETC. 113

scattered abroad; and the 500 wagons were left in the path, full
of goods.

About a month and a half after the departure of the unwise
merchant, Bédhisat commenced his journey, after lading his
500 wagons with goods, and by degrees came to the beginning
of*the desert. Here he filled his large jars with water, and
when the people were encamped, he called them together by
beat of drum, and said, “No one is allowed to touch even a
drop of water without permission from me; there are poisonous
trees in this desert ; therefore let no one eat any leaf, fruit or
flower that he has not been accustomed to before, without my
consent.” After giving this advice, he entered the desert,
along with his. wagons. When he had arrived at about the
middle, the ydka, in the same manner as in the former instance,
appeared in the path; but Béddhisat knew him, and reflected,
“There is no water in this desert; it is on this account that it
has received its name of waterless; this person has fearless, red
eyes; his shadow does not appear; without doubt, the unwise
merchant who preceded me has thrown away his water, so that
the men have become exhausted, and then been devoured ; this
demon knows not my superior wisdom, nor my readiness in
expedients.” Then he said to the ydka, ‘You may all be off,
out of the way; we shall not throw away our water until we
meet with more ; when we come to other water, we will then
throw away the water we have brought, and thus lighten our
wagons.” Upon hearing this, the yika went to a little distance,
vanished, and returned to his demon city. After his departure,
the attendants of Bédhisat came to him, and said, ‘‘ My lord,
these people say that the verge of a green forest appears in the
distance; from thence the rains are constant; they are adorned
with lotus flowers, and carry red and white water flowers in
their hands; they are eating the roots of water plants; and
their garments are dripping with wet; it will be better, there-
fore, to throw away our water, that we may lighten our wagons,
and proceed more quickly. But Bddhisat no sooner heard these
words, than he commanded the people to stop, and assembling
them together, he enquired, ‘‘ Did you ever hear from any one
that there is either lake or pond in this desert?” They replied,
“We never heard of any such thing; is it not called the Water-
less Desert ?”’ Bddhisat: ‘‘The men we saw told us that the.

I
114 A MANUAL OF BUDHISM.

verge of a green forest, where the rains are constant, appears in
the distance; now to what distance does the rainy wind extend ?”
The attendants: ‘‘It blows about a yojana.” Bddhisat: “ Well,
has any one of youall felt this wind?” The attendants: “No, sir.”
Bédhisat: ‘‘ How far may the rain-cloud be seen ?” The attend-
ants: “ About a yojana.” Bddhisat: “Has any one of you ‘ll
seen it ?” The attendants: “No, sir.’ Bédhisat: ‘To what
distance does the lightning appear ?” The attendants: “‘ About
a yojana.”” Bddhisat: ‘Has any one of you all seen its flash ?”
The attendants: ‘“‘ No, sir.” Bdédhisat : ‘‘ How far can the sound
of the thunder be heard?” The attendants: “‘ About a yojana.”’
Boédhisat : “ Has any one of you all heard it ?” The attendants:
“We have not heard it, sir.” Bddhisat: ‘‘Good people, these
are not men; they are demons; they wish us to throw away our
water, that when we are exhausted they may devour us; the un-
wise merchant who preceded us, will have thrown away his water
and been destroyed: the 500 wagons will be left in the road, full
of goods, and we shall find them; do not throw away a single
drop of water, but drive on with all haste.” They soon afterwards
found the 500 wagons, full of goods, with the scattered bones of
the men and oxen. Then untying their oxen, they put their
wagons in the form of an encampment, and when the oxen had
eaten grass, and the men been refreshed, they placed the cattle
in a circle, and the men around them, the stoutest of whom kept
guard during the three watches, until the dawn, with swords in
their hands. The next day, early in the morning, when the men
and oxen had again been refreshed, they put away their weak
wagons and took strong ones, and exchanged their inferior goods
for those that were valuable. On their arrival at the place of
merchandise, Bédhisat sold his goods at a high price, and the
whole company returned in safety to their own city.

At the conclusion of this discourse, Budha said to the noblemaa, -
Anépidu (for whose sake it was spoken), “The followers of the
reasoner (whose perception of truth is limited) came to a great
destruction ; whilst the followers of the non-reasoner (who has
an intuitive perception of the truth) were preserved from the
demon, went in safety to the place at which they wished to arrive,
and then with great satisfaction returned in safety to the city
whence they came. Joining the history of Anépidu and the
Jataka together, Budha delivered the following stanza:
V. GOTAMA BODHISAT: HIS VIRTUES, ETC. 115

“ Apannakanthaénameke,
Dutiyan éhutakkiké.
Etadannyéyamedhawi,
Tanganheyadapannakan.”’*

4. The Munika Jétaka.

In this birth, Bédhisat was a bull. He had a younger brother,
who one day complained to him that they did all the work and
lived only on grass, whilst a boar, their master had purchased,
was fed on all kinds of dainties, and did nothing. But Bédhisat
told him not to envy the lot of the boar, as it would soon have
the worst of it. And thus it fell out, as the boar was killed for
food at a feast that was celebrated in honour of the marriage of
their master’s daughter.

5. The Makasa Jétaka.

In this birth, Bédhisat was a tradesman, who went from village
to village to dispose of his wares. One day, when at the house of
a carpenter, whose head was bald, like a copper porringer, a mus-
quito alighted thereon; and the carpenter called to his son, who
was near, to drive it away. The son, taking a sharp axe for this
purpose, aimed a blow at the insect, but split his father’s head in
two, and killed him. On seeing what was done, Bédhisat said
that an enemy was better than a foolish relative or friend.

6. The Guna Jataka.

In this birth, Bédhisat was a lion, and lived upon a rock,
near a small lake, surrounded by mud. Upon the pasturage which
the mud afforded, deer and other animals of a similar species
were accustomed to graze. One day Bédhisat being hungry,
ascended to the top of the rock, and looking around, he espied a
deer feeding on the borders of the lake. Approaching the spot, he
roared aloud, and sprang forward to seize the deer; but the
animal being affrighted by the noise, bounded away. The lion,
therefore, fell into the mud, and as he sank so deep that his four
feet were held fast, he was unable to get away. Seven days

* The stanza is thus translated by Mr. Gogerly: “Some declare unmixed
truths: reasoners speak diversely. The wise man, knowing this, takes that
which is unmixed.”—Friend, ii. 20.

+ This legend bears a considerable resemblance to the fable of “the
wanton calf.”

12
116 A MANUAL OF BUDHISM.

there he remained, without a morsel of food, when a jackal came
near; and though he was at first afraid, yet as the lion informed
him of his situation, and requested his assistance, he assumed
courage, and making a channel for the water to come from the
lake to the feet of the lion, he thus softened the mud, and released
the prisoner from his confinement. The lion and jackal, with
their families, afterwards lived together for some time, in the
same cave, in great harmony.

7. The Tinduka Jataka.

In this birth, Bédhisat was the king of 80,000 monkeys. The
tribe lived in the forest of Himdla, near a village, in which was
a timbery tree laden with fruit. The monkeys requested per-
mission of their king to go and seize the fruit; but his majesty
forbade them, when he learnt that the village was inhabited.
They, however, ascended the tree in the middle of the night, and
were busy at work, when one of the villagers having occasion to
rise, saw what they were about, and gave the alarm. The tree
was soon surrounded by people, armed with sticks, who were
resolved to wait until the dawn, and then kill the monkeys. In-
formation was conveyed to the king that his tribe were in this
predicament ; so he immediately went to the village, and set fire
to the house of an old woman. The people, of course, ran to
extinguish the flames, and thus the monkeys escaped.

8. The Asadrisa Jdtaka.

In this birth, Bédhisat was the son of Brahmadatta, king of
Benares, and was called Asadrisa. He had a younger brother,
Brahmadatta. On arriving at a proper age, he received all
necessary instructions from a learned preceptor ; and the king at
his death commanded that the kingdom should be given to Asa-
drisa, and the viziership to his brother. The nobles were willing
that the royal command should be obeyed; but as Bddhisat
positively refused the kingdom, it was given to his younger
brother, and he became vizier, or inferior king. A certain noble
afterwards insinuated to the king, that Asadrisa was plotting
against his life; on hearing which he became enraged, and com-
manded that the traitor should be apprehended. But Bédhisat
received warning of the danger in which he was placed, and fled
V. GOTAMA BODHISAT: HIS VIRTUES, ETC. 117

to the city of king SAmdnya. On arriving at the gate of the city,
he sent to inform the king that a famous archer had arrived in
his dominions. The king gave orders that he should be admitted
into the royal presence, and asked what wages he would require ;
and when he was answered that a thousand masurans would be a
reasonable salary, he gave his promise that this sum should be
allowed. The king’s former archers were naturally envious that
a mere stranger should receive an allowance so much superior to
their own. One day, the king having entered the royal garden,
commanded that a couch should be placed, and a cloth spread,
at the foot of a mango tree. When seated, he espied a mango
fruit at the very uppermost part of the tree; and as it was
impossible that any one could get to it by climbing, he intimated
that the archers should be called, who were to bring it down by
an arrow. The archers of course gave way to the man of the
thousand masurans ; and the king repeated his command to Asa-
drisa, who requested that the royal couch might be removed from
under the tree. The archers perceiving that Bédhisat had neither
bow nor arrow in his hand, resolved among themselves, that if he
were to request their assistance, they would refuse him the use of
their weapons. Bédhisat then laid aside his usual garment,
arrayed himself ina splendid robe, girt his sword by his side, and
his quiver upon his shoulder; and putting together a bow that
was made of separate pieces, jointed, with a coral necklace as the
bow-string, he approached the king, and enquired whether the
fruit was to be felled by the arrow as it went or as it returned.
The king replied that it would be the greater wonder if the fruit
were brought down by the returning arrow. Bddhisat gave
notice that as the arrow would proceed right into the firmament,
it would be necessary to wait for its return with a little patience.
An arrow was then shot, which cleft a small portion from the
mango, then went to the other world, and was seized by the déwas.
Another arrow was shot, and after some time, there was a noise
in the air,—thrum, thrum, thrum; at which the people were
afraid. Bddhisat told them it was the sound of the arrow; and
they were then more fearful, as each one thought it might fall
upon his own body. The arrow, as it returned, divided the
mango from the tree; and Bédhisat going to the place, caught
the fruit in one hand and the arrow in the other. At the sight
of this, the people a thousand times shouted in triumph, a thou-

 
118 A MANUAL OF BUDHISM.

sand times clapped their hands, and a thousand times waved
their kerchiefs round their heads and danced; and the king gave
Asadrisa countless treasures.

At this time seven kings, having heard that Asadrisa was
dead, surrounded the city of Benares, and gave the king his
choice, either to fight or to deliver up his kingdom. Brahma-
datta sighed for the assistance of his elder brother, and having
received information of his place of retreat, sent a noble to
invite him to return. Asadrisa at once took leave of Sdmanya,
and on arriving near Benares, he ascended a scaffold, from
which he shot an arrow, with an epistle attached to the follow-
ing effect: ‘‘ This is the first arrow from the hand of Asadrisa ;
if the second should be sent, you will all be slain.” The arrow
fell upon a dish from which the seven kings were eating rice,*
and as they thought within themselves that the threat would
certainly be accomplished, they fled to their own cities. Thus
Bodhisat conquered the seven kings, without the shedding of a
single drop of blood. Brahmadatta now offered to resign the
kingdom, but Bédhisat again refused it, and going to the forest
of Himéla, by strict asceticism, he gained supernatural power,
and afterwards passed away to the highest of the celestial
regions.

9. The Wessantara Jataka.

In the Jambudwipa of a former age, the principal city of Siwi
was called Jayatura, in which reigned the king Sanda, or Sanja;
and his principal consort was Phusati, who was previously one
of the queens of the déwa Sekra, and during four asankyas and
a kaplaksha had exercised the wish to become the mother of a
Budha. In due time they had a son, who was called Wessant-
ara, from the street in which his mother was passing at the time
of his birth. This son was the Bédhisat who in the next birth
but one became Gétama Budha. From the moment he was born,
for he could speak thus early, he gave proof that his disposition
was most charitable. When arrived at the proper age, he re-

* The native authors, when mentioning a meal or feast, always describe it
as the eating of rice, this grain being the principal article of food in India.
In the same way. fish being one of the most favourite kinds of food in use
among the Greeks, the word ooy became applied to all things that were
eaten with bread. Our own word “meal,” as used in the sense of a repast,

may have been derived from the period when that article was in common use
among our ancestors. :

1
V. GOTAMA BODHISAT: HIS VIRTUES, ETC. 119

ceived in marriage Madridéwi, the beautiful daughter of the
king of Chétiya; and Sanda delivered to them the kingdom.
They had a son, Jaliya, and a daughter, Krighn4jind, and lived
together in the greatest happiness and prosperity. The country
of Chétiya and the city of Jayaturd became as one. At this
time there was a famine in Kalinga, from the want of rain; but
the king thereof having heard that Wessantara had a white
elephant that had the power to cause rain, sent eight of his
brahmans to request it. When the messengers arrived at Jaya-
turd, it was the pédya day, when the prince, mounted on his
white elephant, went to the public alms-hall to distribute the
royal bounty. The brahmans were seen by the prince, who
asked them why they had come: and when they told him their
errand, he expressed his regret that they had not asked his eyes
or his flesh, as he would have been equally ready to give them,
and at once delivered to them the elephant, though its trappings
alone were worth twenty-four lacs of treasure, saying at the
same time, “‘ May I by this become Budha!” When the citizens
saw that the elephant from which they derived so much assist-
ance was taken away, they went to the prince’s father, and with
many tears informed him of what had occurred. On hearing
their complaints, Sanda promised to inflict upon the prince any
punishment they might mention; but their anger being now
somewhat appeased, they said that they desired no other punish-
ment but that he should be banished without delay from the
kingdom to the rock Wankagiri. When the citizens were gone,
the king sent the noble Katta to his son, to inform him of their
demand, and to tell him that on the morrow he must leave the
city. This intelligence caused no sorrow to Wessantara; and
he told the noble to inform the king that on the morrow he
would make an alms-offering, and the next day retire to the
forest. Having commanded slaves, elephants, horses, and
chariots, 700 of each, to be prepared, he went to Madridéwi,
and requested her to collect together all the wealth she had
brought from her parents ; but she (supposing it was with the
intention of giving it away in alms), said that he had not spoken
to her when on previous occasions he had distributed his bounty,
and asked why he did so now; and after further conversation,
in which Wessantara set forth the benefit of alms-giving, she
informed him that in his charitable deeds he had ever acted iu
120 A MANUAL OF BUDHISM.

accordance with her own wishes. The prince then made known
to her the determination of the citizens, but requested that she
would continue in the enjoyment of her present advantages, and
be the guardian of their children. Upon hearing this, she said
that she had rather go with him to death than live without him.
The queen mother entreated the king not to let his son go; and
to allay her grief, he promised that after he had remained some
time in the forest, he should be recalled.

The next day the principal noble of Wessantara having in-
formed him that the treasures were collected, 700 of each, he
commanded the mendicants to be assembled, and made an offer-
ing to them of the whole collection, consisting of elephants,
horses, bulls, buffaloes, cows, virgins, youths, boys and girls,
with gold and silver, and all kinds of gems and pearls. When
the doors of the treasury were opened, the mendicants poured
upon the offering with all eagerness, like so many bees flying to
a forest covered with lotus flowers newly blown; some taking
silks, garlands, robes, or chaplets, and others ornaments for
various parts of the body, rings or crowns. After this Madri-
déwi, in the same way, presented her own robes, jewels, and
other articles of value. When they went to take leave of their
parents, the queen mother again endeavoured to persuade
Madridéwi to remain with her, as there were so many hard-
ships to be endured in the forest; but she replied, that she had
rather live with her lord in the wilderness, than without him in
the city. The prince himself made known to her the dangers
arising from wild beasts and serpents, but she said that she was
prepared to endure all these trials; and when he wished her to
leave the children, as instead of having rich couches they must
sleep upon the bare rock; instead of being fanned by costly
chamaras, they must bé exposed to the sun and winds; instead
of having delicate food, they must subsist on fruits ; she replied,
that she must have her children with her as well as her lord.
The courtezans and others wept aloud in unison, like a forest of
sal trees struck by an impetuous wind. The nobles then brought
a chariot, and Madridéwi, taking her daughter in her arms,
and her son by her hand, entered it.

Wessantara having worshipped his parents, dismissed the
courtezans, and gave good advice to the citizens ; and on leaving
the city, he set off towards the north. The queen mother sent
V. GOTAMA BODHISAT: HIS VIRTUES, ETC. 121

after them a thousand wagons, filled with all things useful and
valuable, but they gave away the whole in alms.

Soon after their departure, two brahmans came to the city to
enquire for Wessantara, and when they found that he had gone
to the wilderness, they asked if he taken anything with him.
Being told that he had taken nothing more than a chariot, they
followed him, and requested him to stop, begging that he would
give them the horses that drew the chariot. Without hesitation,
the horses were given; but Sekra having observed what was
taking place, sent four déwas under the disguise of horses, that
yoked themselves to the chariot and drew it. On the way,
another brahman cried out, “ Sir, I am old, sick, and wearied ;
give me your chariot.” The chariot was now given up as
readily as he had previously given the horses. The prince then
carried his son, and the princess her daughter; and though they
suffered much from the roughness of the road, their minds were
filled with pleasure from the remembrance of the alms they had
presented. Giving the children fruits to eat, and water from
the ponds, they thus went on until they came to a place in the
kingdom of Chétiya, whence Madridéwi sent to inform her
father they were there; and when the king, with 60,000 princes,
came to the place, surprised at what he saw, he enquired if
Sanda was sick, or if some other misfortune had happened, and
asked what they had done with their retinue and chariots.
Wessantara told them the reason why they had left the city; on
hearing which, Chétiya invited them to come and reign in his
own city; and when they declined, he ordered the place in
which they remained to be properly prepared and ornamented,
and prevailed on them to tarry there seven days, during which
period they had all delicacies provided for them; but at its
expiration, they again set off on their journey towards Wanka-
girl, By command of Sekra, his wonder-worker, Wiswa-
karmma, had prepared them two pansals, in one of which
Wessantara dwelt, and in the other Madridéwi, with their two
children. They all put on the dress of ascetics, and had no
intercourse with each other, unless when the children went to
the pansal of their father during the time their mother was in
the forest collecting fruits. After they had lived in this man-
ner for the space of seven months, there was an aged brahman,
called Jijaka, who from the age of eighteen years had been a
122 A MANUAL OF BUDHISM.

mendicant; he had accumulated a hundred masurans, which he
delivered to another brahman, a poor man, to keep for him;
but when he went to recover them, the brahman said that he
had spent the whole to supply bis wants, and that he had now
nothing to give him but his daughter Amitta-taépa; so as he
could get nothing more, he took away the brahman’s daughter,
and she became his wife. But the other females of the house-
hold became jealous of the stranger, and greatly persecuted her,
particularly one day when she went to fetch water, at which
she became angry and discontented; but Jujaka, in order to
pacify her, said that he would himself in future fetch the wood,
and attend to all the work that was necessary to be done,
whilst she remained at ease. Amitta-tdpa, however, informed
him that the charitable Wessantara resided near the rock
Wankagiri, and that if he applied to him he would be able to
obtain a slave to wait upon her, and render her all the assist-
ance she required. The brahman replied that the way was long,
and he was old and weak; but she persisted in her demand, at
the same time upbraiding the old man; so having prepared as
much fuel and water as would be required during his absence,
he set off on his journey to the rock. He first went to Jayatura,
and enquired for Wessantara; but the citizens, incensed that
alms should still be asked from the prince, set upon him with
sticks and staves, and drove him away. As he fled from the
city, not knowing whither he went, he was guided by the déwas
towards Wankagiri ; but when he came near, he was seen by
the guards who had been placed around the forest by the king
of Chétiya, and would have been slain, had he not told a lie,
and said that he was sent by the royal parents of Wessantara to
enquire after his welfare. Proceeding on his way, he fell in
with the ascetic Acchuta, who resided near the rock Wipula, to
whom he said that he had been the preceptor of the prince in
his youth. It was now noon, and thinking that at this time
Wessantara would be away from the pansal collecting fruits,
and that only Madridéwi would be at home, who would pro-
bably hinder the granting of his request, he resolved to remain
in an adjacent cave until the next morning. That night the
princess had an uncomfortable dream, and early the next morn-
ing she went to the pansal of Wessantara, to lave it explained.
The prince enquired why she had come at'an improper hour,
VY. GOTAMA BODHISAT: HIS VIRTUES, FTC. 123

when she said that she had been troubled by a dream, in which
a black man came and cut off her two arms and plucked out her
heart. Wessantara rejoiced to hear her dream, as he saw that
the time for fulfilling the pdramitds had come; but he told her
that she had formerly eaten agreeable food and slept on pleasant
beds, whereas she had now only fruits to eat and was obliged to
he on logs of wood; and with this intimation he sent her away.
At the usual hour, she took the children and delivered them to
his care, whilst she went into the forest. When the prince saw
the brahman approaching, he told his son Jaliya to go and meet
him, and carry his water-vessel. After the brahman had par-
taken of some fruits that were set before him, Wessantara en-
quired why he had come; and he replied that he had come to
ask the gift of his two children. On hearing his request, the
prince told him that he was the best friend he had yet met with,
as others had asked only the elephant or the chariot; but that
their mother was then absent, and as it would be right for her
to see them before their departure, he would have to remain
until the next day. The brahman said that he could not stay so
long; and that if he did not receive the children now he must
go away without them. Wessantara then informed him that if
he took them to his royal parents, he would be rewarded with
many gifts; but he replied that if he were to take them to
the city it would cost him his life, when it became known ‘in
what way he had received them, and that the prince must
decide whether he would give up the children or not. Jaliya
and Krishndéjind, on hearing this conversation, fled away in
extreme terror, and hid themselves under the leaves of a lotus
growing in a pond near their dwelling.

By this time Wessantara had resolved upon giving his children
to the brahman without any further delay ; but when he called
them they did not make their appearance. Upon this the old
man began to reproach him, and said that he had not seen so
great a liar in the whole country; as he must have sent them
away purposely, though he had promised to give them in alms.
To discover whither they had fled, the prince went to the forest,
and when near the pond called out to Jaliya; and no sooner did
the boy hear the voice of his father, than he said, ‘‘ The brah-
man may take me; I am willing to become his servant; I can-
not remain here and listen to my father’s cries ;” and tearing in
124 A MANUAL OF BUDHISM.

two the leaf by which he was covered, he sprang up, and ran
towards his father, weeping. Wessantara asked him where his
sister was; and when Jaliya told him that they had fled away
in fear and hid themselves, he called out to her; on which she
came from under the lotus as her brother had done, and like
him shedding tears, clung to the feet of her father. But as
Wessantara reflected that if he did not give up his children he
could not become a Budha, and would be unable to release
sentient beings from the miseries of repeated existence, he called
them to the pansal, and pouring water on the hands of the
brahman, delivered them to him, saying, ‘‘ May I by this become
the all-knowing !”

The brahman took the children away, but he stumbled on
going down a hill that he had to descend, and there remained,
lying upon his face. The children embraced the opportunity of
running away; and returning to their father, they put their
hands upon his feet, and with many tears reminded him of the
dream of their mother. Jaliya said how much they wished to
see their mother before their departure, and requested that if it
was necessary their father should give them to some brahman,
he would give them to some one who was less ugly than this
decrepid old man ; and further, that as his sister was tender and
delicate, and unfitted for work, it would be better to give him
alone, and leave Krishnajina with her mother. Wessantara made
no reply,and as Jaliya was asking him why he was silent, Jujaka
approached bleeding, and looking like an executioner who had
just been taking the life of some criminal. The children trembied
with fear when they saw him. Unable to retain them both, as
Krishnajina ran away when he seized Jaliya, and the sister when
he seized her brother, he tied them together by a withe, and
began to drive them along with a stick, beating them as they
went. Looking at their father, they told him to see the blood
streaming down their backs, and to consider the pain they en-
dured. Wessantara reflected, “If my children have to suffer
this before my eyes, what will they not have to endure when
they are at a distance? How can they pass over hills,
thorns, and stones? When they are hungry, who will feed
them ? When their feet are swollen who will give them relief ?
When the cold wind chills them, who will administer unto them
comfort? How will the mother who has borne them in her
V. GOTAMA BODHISAT: HIS VIRTUES, ETC. 125

bosom, grieve when she returns at night, and finds that they are
gone? Thus thinking, he resolved to drive away the brahman,
and receive them again. As they passed along the shady places
where they had played together, and the cave in which they had
been accustomed to make different figures in clay as a pastime,
and the trees growing by the familiar pond, they said sorrow-
fully, ‘Fare ye well, ye trees that put forth the beautiful
blossoms; and ye pools in whose waters we have dabbled; ye
birds that have sung for us sweet songs; and ye kinduras that
have danced before us and clapped your hands; tell our mother
that we have given you a parting salutation! Ye well-known
déwas, and ye animals with whom we have sported, let our
mother know the manner in which we thus pass along the road !”
When Madridéwi was about to return home, Sekra sent four
déwas to assume the form of wild beasts, and delay her return
to the pansal; but as she went along, her mind dwelt upon the
dream, and alarmed at the sight of the animals (not having pre-
viously met with any in the same place), she dreaded lest the
children should come to meet her and so be devoured. And
when she came near the pansal, and heard not their voices, she
was still more afraid, and began to think that some eagie or
sprite might have carried them off when they were sleeping;
or else that perhaps her relatives had come and demanded them,
in order to take them away. Going to the pansal she enquired
of Wessantara where the children were, but he remained silent.
This silence caused her to wonder, and the more so as he had
not collected the wood and water as usual. Then he said to her
that they had gone out when she delayed her return from col-
lecting fruits; as he thought that her death might be caused if
he informed her at once that he had given them inalms. On
hearing this, the princess went into the forest, going from place
to place, and examining every spot in which they had been ac-
customed to play; and as she did not find them, she became
senseless. Wessantara followed her to learn the cause of her
prolonged absence, and when he found her he sprinkled water
upon her face, by which she recovered. Her first question was,
“Where are the children?” The prince now informed her that
he had given them away in alms to an aged brahman, that the
pre-requisites of the Budhaship might befulfilled. Then Madri-
déwi replied, ‘‘ The Budhaship is more excellent than a hundred
126 A MANUAL OF BUDHISM.

thousand children!” and rejoicing in the reward that was to be
obtained from this gift, wished that it might be extended to all
the beings in the world.

When Sekra perceived that Wessantara had given away his
children, thinking it would not be right that any one should take
the princess in the same way, he assumed the appearance of an
aged brahman, and went to the rock. Wessantara, on seeing
him, asked him why he had come, and he replied, “I am now
old and powerless ; I have no one to assist me; I have therefore
come to receive the princess as my slave.”” The prince looked in
the face of Madridéwi; and she, knowing his thoughts, ex-
pressed her willingness to comply with the wish that had been
expressed; whereupon he delivered her to the supposed brah-
man, that the gift might assist in the reception of the Budha-
ship. When the brahman received her, he said, “‘ The princess
now belongs to me; that which belongs to another, you have
not the right to give away; therefore keep her for me until I
shall return.” Then assuming his own form, Sekra informed
Wessantara that all the déwas and brahmas had rejoiced in the
gifts he had offered; and assuring him that he would most cer-
tainly attain the Budhaship, he informed him that in seven days
his relatives would come to him, together with his children, and
that he would again receive the kingdom. The earth had
trembled at the presenting of each gift, and Maha Méru and the
other rocks expressed their approbation.

Juijaka and the children were carried a distance of sixty
yojanas before night, and placed under a tree that bent its
branches over them as a canopy. Two déwas came to them in
the shape of their parents, and ministered to all their wants.
The brahman, overawed by this occurrence, took them the next
day to the house of their grandparents. The previous night
Sanda had had a dream, in which he saw a man bring to him
two lotus flowers. Having assembled the brahmans learned in
the four Vedas to know the meaning of this dream, they in-
formed him that it betokened the coming of two children that
would be to him the cause of much joy. Whilst they were
speaking, the brahman approached with Jaliya and Krishnajina;
and the king asked them whence they came. The old man
intended to say some other country, lest some harm should
happen to him if the truth were known; but through the inter-
V. GOTAMA BODHISAT: HIS VIRTUES, ETC. 127

ference of the déwas he replied, ‘‘ They were given to me as an
alms-offering by Wessantara.” When Sanda found that they
were his grandchildren, he placed the boy upon one knee, and
the girl upon the other, greatly rejoicing, and ordered many
presents to be given to the brahman, who, however, from eating
too much, died at midnight. The next day his body was burnt
upon a costly pyre. The king, without further delay, went with
the children, the citizens, and a grand array of nobles and
princes, to the rock Wankagiri, that they might bring back
Wessantara; who, when he heard the noise of their approach,
sent the princess to the top of the rock to see whence it pro-
ceeded. On seeing the procession, she informed him that
their relatives had come from the city. When the prince
perceived that among the elephants was the animal he had
given to the king of Kalinga he felt ashamed, as it had
been presented in alms; when told, however, that it had been
returned by the people, as there was now plenty in the land, he
was satisfied. Thus the king Sanda, the queen Phusati, the
prince Wessantara, the princess, Madridéwi, and their children
Jaliya and Krishnajindé, accompanied by a great multitude of
people from Jayaturd and Chétiya, went from the rock Wan-
kagiri to the city. Wessantara and the princess again received
the kingdom; and after reigning in conformity with the ten
precepts of kings, he was reborn in the déwaldka called Tusita.
The brahman Jujaka afterwards became the prince Déwa-
datta; Amitta-t4pa became the female heretic Chinchi; the
brahman Acchuta became the priest Seriyut; the déwa Sekra-
became the priest Anurudha; the king Sanja became Sudhdédana,
the father of Gétama Budha; the queen Phusati became Ma-
hamdya-déwi, his mother; Madridéwi became Yasddhara-déwi,
his wife; Jdliya became Rdhula, his son; Krishnajiné became
the priestess Upphala; and Wessantara became Gdtama Budha.
VI. THE ANCESTORS OF GOTAMA BUDHA.

THE FIRST MONARCH, MAHA SAMMATA.—HIS SUCCESSORS.—THE TREASURES
OF THE CHAKRAWARTTI.—THE OKKAKA RACE.—THE SAKYA RACE.—THE
ORIGIN OF KAPILAWASTU AND OF KOLI.

In this chapter, the ancestry of Gétama Budha is traced, from
his father, Sudhdédana, through various individuals and races,
all of royal dignity, to Maha Sammata, the first monarch of
the world. Several of the naines, and some of the events,
are met with in the Puranas of the Brahmans, but it is not
possible to reconcile one order of statement with the other ;
and it would appear that the Budhist historians have intro-
duced races, and invented names, that they may invest their
venerated sage with all the honors of heraldry, in addition
to the attributes of divinity. Yet there may be gleams of
truth in the narrative, if it were possible to separate the
imaginary from the real. There are incidental occurrences
that seem like fragments of tradition from the antediluvian
age ; and we might find parallel legends in the lore of nearly
all nations that have records of remote antiquity. It will be
observed that there are several discrepancies between the
following narrative and the extract on the origin of caste,
inserted in the third chapter.

In the beginning of the present antah-kalpa, the monarch Maha
Sammata, of the race of the sun, received existence by the appa-
ritional birth. As it was with the unanimous consent, or
appointment, sammata, of all the beings concerned, that he was
anointed king, he was called Maha Sammata. The glory pro-
ceeding from his body was like that of the sun. By the power of
irdhi he was able to seat himself in the air, without any visible
support. On the four sides of his person as many déwas kept
watch, with drawn swords. There was a perfume like that of
VI. THE ANCESTORS OF GOTAMA BUDHA. 129

sandal-wood, extending from his body on all sides to the distance
of a yojana ; and when he spoke, a perfume like that of the lotus
extended from his mouth to the same distance. During the
whole of an asankya* he reigned over Jambudwipa; and was a
stranger to decay, disease, and sorrow. Indeed all the beings in
the world of men were similarly situated ; they lived an asankya ;
and as they committed no sin, the. power of their merit freed
them from all evil. They did not regard their age; they knew
not at what period they were born, nor when they would die;
and at this time a residence upon earth was more to be desired
than in the déwa-ldkas, as the happiness of the brahmas who
resided here was greater than that of the déwas.

Sammata was succeeded by his son Rdja, who reigned an
asankya, and afterwards there reigned in lineal succession, Wara-
réja, Kalyana, Wara-kalyana, Maha-mandhatu-updsatha,} and
Maha-mandhatu, a chakrawartti. Each of these kings reigned an
asankya.

The chakrawarttif isa universal emperor. There are never two
persons invested with this office at one time. He is born only in
an asunya kalpa; he never appears in any sakwala but this, nor
in any continent but Jambudwipa, nor in any country but Ma-
gadha. He must have possessed great merit in a former state of
existence. He is at first a yuwa-raja, or secondary king; then

* The ancient Egyptians had a king who reigned three myriads of years ;
but even this period is nothing to an asankya. Satyavarta, the first of the
solar race of princes among the Hindus, reigned the whole of the satya-yug,
or 1,728,000 years. Berosus informs us that the first ten kings of Chaldxa
reigned 120 sari, the sarus being a period of 3600 years. Thus the ten kings
give 432,000 years, the same extent as a kali-yug.

+ Turnour in his Examination of the Pali Budhistical Annals (Journ.
As. Soc. Nov. 1838), calls the sixth monarch simply Uposatho, and on the
name of the succeeding monarch he has the following note: ‘In the Maha-
wanso I have been misled by the plural Mandata, and reckoned two kings of
that name. I see by the tika explanation that the name should be in the
singular. The twenty-eight rajas who lived for an asankheyyan included
therefore Maha Sammato.”

{ “A chakra-varttiis one in whom the chakra, the discus of Vishnu, abides
(varttate) ; such w figure being delineated by the lines of the hand. The
grammatical etymology is, He who abides in, or rules over, an extensive
territory, called a chakra.””—Wilson’s Vishnu Purana. The ancient kings not
unfrequently laid claim to universal empire. ‘Thus saith Cyrus, king of
Persia, The Lord God of heaven hath given me all the kingdoms of the
earth.”—Hzra i. 2; Judith ii. 1. The Roman empire, as well as others that
preceded it, was called oixcoupern, “the world.”—Luke ii. 1. The same
spirit still lives in the seven-hilled city, and the same pretensions are set
forth; but it is in vain; as no chakrawartti will be eS to appear, until
the sceptre of Jesus Christ shall be extended over all nations.

K
130 A MANUAL OF BUDHISM.

the monarch of one continent only; and afterwards of all the
four continents. There are seven most precious things that he
possesses. 1. The chakraratna, or magical discus. 2. The hasti-
ratna, or elephant. 3. The aswa-ratna, or horse. 4. The manik-
ya-ratna, or treasure of gems. 65. The istri-ratna, or empress.
6. The grahapati-ratna, or retinue of attendants. 7. The parind-
ya-ratna, or prince. On a certain day the chakrawartti ascends
into an upper room of his palace, and reflects on the merit he
has gained by his attention to the precepts in former births. At
this moment a strange appearance is presented in the sky. Some
think that another moon is about to appear; others that it is a
sun with softened rays, or a mansion of the déwas; but the wise
know that it is the chakra-ratna. It approaches the city with a
sound as of music, and when near travels round it in the air
seven times, after which it enters the palace. The elephant
arrives in a similar manner, either of the Updsatha or Chaddanta
race. The emperor ascends its back, and rides upon it through
the air. The horse then comes, exceedingly swift, and able, like
the elephant, to pass through the air. It is accompanied by a
thousand other horses, each of which has similar powers. The
gem is of the most dazzling brightness, so as to enlighten all
around to a considerable distance; it has many most wonderful
properties ; and other gems are produced in numbers that cannot
be told. The empress is in her person of the most perfect sym-
metry, and in every respect beautiful. When the emperor is too
warm, she refreshes him by producing cold ; and when he is too
cold, she produces warmth. She fans him to sleep, and attends
him with the constancy of a slave. The treasure of the gra-
hapati consists of thousands of attendants. The prince is wise,
excellent in disposition, and is attended by a numerous retinue.
There are times when the chakrawartti visits the four con-
tinents. On this occasion he is attended by the seven precious
gems, as well as by an immense train of déwas and nobles, in all
possible splendour of array. The discus proceeds first through
the air, followed by the monarch and his host. Their first visit
is to Pirwawidésa, when all the kings of that continent bring
presents and pay their homage ; and the emperor commands them
not to take life, but to keep the precepts and reign righteously.
The monarch then descends into the sea of that continent, a way
having been opened into the waters by the discus; and he and
VI. THE ANCESTORS OF GOTAMA BUDHA. 131

his nobles gather immense quantities of the most valuable jewels.
After a similar manner, all the four continents are visited*in order,
and a repetition of the same circumstances occurs.

Though Maha-mandhétu possessed all these privileges, he was
not contented with them, and said, “If I am indeed a powerful
monarch, may the déwas as well be subject to my rule, and send
a shower of gems that shall form a heap extending 36 yojanas.”
At the utterance of this command, the déwas were obedient, and
produced the gems as he desired. After thus enjoying the bless-
ings of earth, he went to a déwa-léka, without dying, when he
lived 129 kelas and 60 lacs of years, a greater age than that of
36 Sekras put together. At the end of this period he again came
to the world of men, and reigned in all an asankya.

This monarch was succeeded by his son, Wara-mandhatu,*
who, when he wished to present anything to his nobles, had only
to stamp upon the ground, and he received whatsoever he desired.
The succeeding princes, both of whom reigned an asankya, were
Chara and Upa-chara. When Chétiya, the son of Upa-chara,
began to reign, he appointed as his principal minister Kéraka-
tamba, with whom he had been brought up, like two students
attending the same schools, saying that he was senior to Kapila,
his elder brother. This was the first untruth ever uttered among
men; and when the citizens were informed that the king had
told a lie, they enquired what colour it was, whether it was white,
or black, or blue. Notwithstanding the entreaties of Kapila, the
king persisted in the untruth; and in consequence his person lost
its glorious appearance; the earth opened, and he went to hell, the
city in which he resided being destroyed. Chétiya had five sons,
and by the advice of Kapila he erected for one of them a city at
the east of Benares, which he called Hastipura; for another son,
at the south, he erected Aswapura; for another, at the west,
Daddara; and for another, at the north, Uttarapanchdla. The
history of these transactions appears at greater length in the
Chétiya Jataka. From the time the untruth was told, the déwas
ceased to be guardians of the kings, and four princes were ap-
pointed in their place. The sons and grandsons of these princes
multiplied, and until this day they retain the same office, and are
called Ganawara.

Muchala, the son of Chétiya, from the fears that were induced

* This name is omitted in Turnowr’s list.

K2
132 A MANUAL OF BUDHISM.

by seeing the destruction of his father, reigned in righteousness ;
and was succeeded by his son Muchalinda.* The sons of Mucha-
linda were 60,000 in number, who spread themselves through
the whole of Jambudwipa, and founded as many separate
kingdoms; but as they were all equally descended from Maha
Sammata, they were all of the same race. In the course of
time, however, their descendants neglected to keep up the
purity of their blood, and other races were formed. The eldest
son of Muchalinda was Sdgara, who was succeeded in lineal
order, by Sagara (or Sdégara-déwa), Bharata, Bhagirata, Ruchi,
Suruchi, Pratépa, and Maha Pratépa. The queen of Maha
Pratapa, after she had been delivered eight months, refused to
rise from her couch at his approach, as she was the mother of
the heir-apparent, Dharmmapdla. On this account the king was
angry, and slew the prince; but the earth opened, and he went
to hell. This was the first murder committed in the world. The
evil that came upon these kings was a warning to their suc-
cessors, so that they pursued a different course; and by this
means they retained the same length of years, though the
brightness of their bodies was gradually lost. The successor of
Maha Pratdipa was Pandda, whose son, Maha Pandada, had beena
déwa; butat the command of Sekra he was born in the world
of men, and reigned in great splendour. The successors of
Maha Pandda were Sudarsana; Maha Sudarsana, a chakrawartti;
Neru, Maha Neru, and Aswamanta.

The whole of the above named 28 kings reigned an asankya
each; and resided in the cities of Kusdwati, Rajagaha, and
Miyulu, which in the first ages were the three principal cities of
the world.

From this period the age of the kings, as well as their
splendour, began to decrease. The sons and grandsons of
Aswamanta reigned, not an asankya, but a kela of years, at
Miyulu, where the first grey hair appeared.t The last of these
princes was Maha Sagara, who was succeeded by his son Makha-

* Between Muchala and Muchalinda, Turnour inserts the name of
Mahamuchalo.

+ The Jews have a tradition that Abraham was the first man who ever
turned grey. His beard became grey when Isaac attained the age of man-
hood, that he might be distinguished from his son, who exactly resembled his
father. This was ordered by divine appointment, that the scoffs of those who
doubted Sarah’s innocence might be silenced.
VI. THE ANCESTORS OF GOTAMA BUDHA. 133

déwa. When he had reigned 252,000 years, he saw the first
grey hair, upon which he resigned the kingdom to his son, and
became an ascetic ina forest that afterwards bore his name,
where he resided 84,000 years, and was afterwards born ina brah-
maléka. The Maha-sammata-wansa was now lost, and the Makha-
déwa race commenced. There were 84,000 princes of this race,
all of whom, when they saw the first grey hair, resigned the
kingdom, and became ascetics; after which they were born in
one of the brahma-lékas. The age of each was 336,000 years.
The last of these kings, Kaélaranjanaka, did not become an
ascetic, as his predecessors had done, and the Makhadéwa race
ceased.

The son of Kaldranjanaka was Asdka, whose successor was
the first Okkaka king. Of this race were the kings Kusa,
Dilipa, Raghu,* Anja, Dasaratha, and Rama. Some of the
monarchs of this race, of whom there were 100,000 in all,
reigned 30,000 years, their age gradually diminishing, until it
was 10,000 years. This history appears at length in the Dasa-
ratha Jdtaka. The last of these kings was Okkaka the second ;
after whom, of the same lineage, were Udayabhadda, Dhananja,
Kérawya, Wédéha, Sanja, Wessantara, and Jalaya, 100,000 in
all, the length of whose ages gradually decreased from 10,000
years to the present age of man. The last of these princes had a
son called Amba, or Okkaka the third.

The five principal queens of Amba (who is also called Am-
batta) were Hasta, Chitra, Jantu, Jalini, and Wisikha. Each of
these queens was the chief of 500 concubines. Hasté had four
sons and five daughters. The names of the sons were Ulka-
mukha, Kalanduka, Hastanika, and Purastinika or Sirinipura ;
and of the daughters, Priy4, Supriy4, Nanda, Wijitdé, and Wiji-
taséna. After the death of Hasta, the king appointed a young
maiden as his principal queen, who had a son, Janta. Five days
after the birth of this prince, his mother arrayed him in a
splendid robe, took him to the king, and placing him in his
arms, told him to admire his beauty. The king, on seeing him
was much delighted that she had borne him so beautiful a son

* The history of this king, written in Sanscrit by Kalidasa, is still extant.
Tt is said that there is a translation of it into Singhalese, but I have not met
with the work. The history was printed at London, in 1832, with the

title “ Raghu Vansa Kalidase, Carmen, Sanskrite et Latine, cdidit A. F.
Stenzler.”
134 A MANUAL OF BUDHISM.

in his old age, and gave ker permission to ask from him any-
thing she might desire. She replied that the king had already
given her whatever she could possibly wish for, so that she had
no want of her own; but she requested him to grant the succes-
sion of the kingdom to her son. The king, displeased at her
request, said that he had four illustrious princes born prior to
her son, and that he could not set aside their right to give it to
the child of a low-caste woman ; and he asked if it was her
intention to put these sons to death ? The queen said nothing at
that time, but retired to her own apartments. But not long
afterwards, when the king was talking to her in a pleasant
manner, she told him that it was wrong for princes to speak
untruths; and asked him if he had never heard of the monarch
who was taken to hell for the utterance of a lie. By this
allusion the king was put to shame.

Unable to resist the importunity of the queen, Amba called
the four princes into his presence, and addressed them in these
terms :—‘‘ My sons, J have thoughtlessly given to another the
kingdom that of right belongs to you. These women are
witches, and have overcome my better judgment by their wiles ;
Janta will be my successor; therefore take whatever treasures
you wish, except the five that belong to the régalia,* and as
many people as will follow you, and go to some other place that
you may there take up your abode.” .The king then wept over
his children, kissed them, and sent them away. The princes
took with them abundant treasures and attendants, and departed
from the city. When the five sisters heard of their departure,
they thought that there would be no one now to care for them,
as their brothers were gone; so they resolved to follow them,
and joined them, with such treasures as they could collect. There
was great lamentation in the city when the fate of the princes
was revealed; but as the nobles felt assured that they would
return and assume the sovereignty, in which case those who did
not accompany them would be disgraced, 84,000 joined in the
flight, and were followed by hundreds of brahmans and men of
wealth, and by thousands of merchants and writers. On the
first day, the retinue of the princes extended sixteen miles; on
the second, thirty-two; and on the third, forty-eight miles. The

* These were, the golden sword, the ornamented slippers, the umbrella or
canopy, the golden frontlet, and the chémara.
VI. THE ANCESTORS OF GOTAMA BUDHA. 135

assemblage set off in a south-eastern direction from Benares,
and when they had proceeded sixteen miles, a council was
called. The princes said, ““We have so large a retinue that
there is no city in Jambudwipa which could withstand us; but
if we were to seize on any kingdom by force, it would be unjust,
and contrary to the principles of the Okkaka race; nor would it
be consistent in us as princes to take that which belongs to
another; we will therefore erect for ourselves a city in some
unpeopled wild, and reign in righteousness.’ This advice met
with general approbation, and they set out to seek a suitable
locality.*

At this time, the Bédhisat who afterwards became Gédtama
Budha was the ascetic Kapila, and resided in a forest, near a
lake, upon the borders of which were many umbrageous trees.
The rite that he was practising was exceedingly difficult of
observance. In the course of their wandering, the princes

having come to the place of his retirement, did him reverence ;

and when he asked them, though he knew they were the Okkaka
princes, why they were passing through the forest, they related
to him their history. The ascetic was acquainted with the art
called bhimi-wijaya, by which he knew the whole history of any
given spot, to the extent of eighty cubits, both above and below
the ground. Near the place where he lived, all the blades of
grass and the climbing plants inclined towards the south. When

* The following legend is translated (Journ. Bengal. As. Soc., Aug. 1833)
by M. Alex. Csoma de Kérési from the 26th volume of the mDo class in the
Ké-gyur, commencing on the 171st leaf :—‘ The five leaves, from page 171 to
page 175, are occupied with an enumeration of the descendants of Maha
Sammata down to Karna, at Potala (supposed to be the ancient Potala, or
the modern Tatta, at the mouth of the Indus). He had two sons, Gdtama
and Bharadhwaja. The former took the religious character, but Gdtama
being afterwards accused of the murder of a harlot was unjustly impaled at
Potala, and the latter succeeded to his father. He dying without issue,
the two sons of Gétama inherit, who were born ina preternatural manner ;
from the circumstances of their birih they and their descendants are called by
different names; as, Angirasa, Surya Vansa, Gautama, and Ikshwaku. One
of the two brothers dies without issue, the other reigns under the name of
Ikshwaku. To him succeeds his son, whose descendants (one hundred)
afterwards successively reign at Potala, the last of whom was Ikshwaku
Virudhaka (or Vidéhaka). He has foursons. After the death of his first wife
he marries again. He obtains the daughter of a king, under the condition
that he shall give his throne to the son that shall be born of that princess.
By the contrivance of the chief officers to make room for the young prince to
the succession, he orders the expulsion of his four sons.” The princes set
out to seek their fortune, and the narrative proceeds much in the same way
as in the Singhalese legend. The descendants of Virudhaka, to the number
of 55,000, reigned at Kapilawastu.
136 A MANUAL OF BUDHISM.

any animal was chased to that spot, fear fell upon the pursuer ;
hares and miminn4s* overawed the jackal; frogs struck terror
into the nayd; and deer were under no alarm from the tiger.
This was perceived by Kapila, and he knew thereby that a cha-
krawartti and a Budha had resided there in a former age. It
was on this account that he chose this place to be his own abode,
and erected there his pansala, or hermitage; but on the arrival
of the princes he offered it to them for the building of their
city, telling them that if even an outcaste had been born there
it would at some future period be honoured by the presence of a
chakrawartti, and that from ita being would proceed who would
be an assistance to all the intelligences of the world. No other
favour did the sage request in return, but that the princes would
call the city by his own name, Kapila. The city was built ac-
cording to the advice they received, and was called after the
name of the sage.t The princes then said to each other, “ If we
send to any of the inferior kings to ask their daughters in
marriage, it will be a dishonour to the Okkdka race; and if we
give our sisters to their princes it will be an equal dishonour; it
will therefore be better to stain the purity of our relationship
than that of our race.” The eldest sister was therefore ap-
pointed as the queen-mother, and each of the brothers took one
of the other sisters as his wife. In the course of time each of

* The miminna is found in Ceylon. It is of the deer species, but not
higher than a lamb, and its limbs are shaped in the most delicate manner.
The interpreter modliar of Negombo, M. L. E. Peréra, Esq., had one in his
possession perfectly white, which he intended I should bring home and
present to the queen in his name; but in an unhappy hour a pig got access
to the cage in which it was confined, and destroyed its beautiful occupant.

+ This was afterwards the birthplace of Gétama Budha. “The Chinese
specify Kau-pi-le, the Burmese, Ka-pi-la-vot, the Siamese Ka-bi-la-pat, the
Singhalese Kimboul-pat (Kimbulwat) and the Nepaulese Kapilapur, as the
city in which their legislator was born . . The precise situation of
Kapila, it is not now easy to ascertain. The Tibetan writers place it near
Kailas, on the river Bhagirathi, or as elsewhere stated, on the Rohini river.
These indications, connected with its dependency on Kosala, render it likely
that it was in Rohilkund, or in Kamaon, or perhaps even rather more to the
eastward ; for the river now known as the Rohini is one of the feeders of the
Gunduk—at any rate it must have been on the borders of Nepaul ; as it is
stated that when the Sakyas were dispossessed of their city, those who
escaped retired into that country.”—Wilson, Journ. Bengal As. Soc., Jan.
1832. When visited by Fa Hian, Kapila had neither king nor people; it
was absolutely one vast solitude. The Singhalese authors say that it is fifty-
one yojanas from Wisdla, and sixty from Rajagaha. In the Amdwatura,
Budha is said to have passed from Sétawya to Kapila, and thence to Kusi-
nfra in going from Newet to Rajagaha.
VI. THE ANCESTORS OF GOTAMA BUDHA. 137

the queens had eight sons and eight daughters, or sixty-four
children in all. When their father heard in what manner the
princes had acted, he thrice exclaimed, ‘“Sukk& wata bho rdja-
kumara, parama sakké wata bho rdjakumérdyi.” “The princes
are skilful in preserving the purity of our race; the princes
are exceedingly skilful in preserving the purity of our race.”
On account of this exclamation of the king, the Okkdka race
was henceforth called Ambatta Sakya.

After 222,769 princes of the race of Sdkya had reigned at Ka-
pila, or Kapilawastu (Sing. Kimbulwat), the kingdom was
received by Jayaséna, who was succeeded by his son Singha-hanu
(so called because his cheek bones were like those of a lion).
The principal queen of Singha-hanu was Kasayina, by whom he
had five sons, Sudhddana, Amitédana, Dhotddana, Sukkédana,
and Ghatitédana; and two daughters, Amité and Parali. As
Sudhddana was the eldest, he succeeded his father, and reigned
at Kapilawastu. From Maha Sammata to Sudhéddana, in lineal
succession, there were 706,787 princes, of the race of the sun. Of
these princes, Gdtama Bddhisat was born as Maha Sammata,
Maha Mandhatu, Maha Sudarsana, Makhidéwa, Nimi, Kusa,
Rama, Udayabhadda, Mahinsaka, Katthakari, Maha Silawa,
Chilajanaka, Maha Janaka, Chullapaduma, Maha Paduma,
Chullasutaséma, Maha Sutasdma, Panchdyudha, Dharmma, Sa-
tabhatuka, Sahasrabhatuka, Dharmmista, Bhagineyya, Rajéwado,
Alinachitta, Wédéha, Asadisa, Sakkaditti, Gandhdra, Maha
Gandhéra, Addésamukha, Sudhébhdjana, Anithigandha, Kurud-
harmma, Ghata, Dharmmapdla, Dhigdyu, Maha Dhigdyu, Sus-
sima, Kummésapinda, Parantapa, Udaya, Garata, Sadhina, Siwi,
Sémanassa, Ayddhara, Alinasattu, Arindama, Temé, and Chan-
dra. Nineteen times he was born as king of Benares. The
last birth in which he was king was that of Wessantara.

The principal queen of Sudhddana was Maha Maya, daughter
of Supra Budha, of the race of Anusikya, who reigned in the
city of Kéli. The queen mother Priyé (of whom we have spoken
in connection with the founding of the city of Kapilawastn),
was seized with the disease called swéta-kushta, or white leprosy,
on account of which she was obliged to reside in a separate
habitation; and her whole body became white, like the flower
of the mountain ebony, kobalila. This disease was so infectious
that even those who merely looked at her might catch it; and
138 A MANUAL OF BUDHISM.

as the princes themselves were in danger of taking the infection,
they took her to a forest near a river, at a distance from the city,
in a chariot with drawn curtains. A hole was dug into which
they put her, with fire and fuel, and all kinds of food; after
which they went away weeping. The hole was of sufficient size
to afford every necessary accommodation for the princess. It so
happened that Rama, the king of Benares, was seized by the
same disorder, and the disease was so malignant in its type that
neither the queen nor his concubines could approach him, lest
they should be defiled. As the king was thus put to shame, he
gave the kingdom to his son, and retired into the forest, thinking
to die in some lonely cave.* After walking about some time, he
was overcome by hunger, and ate of the root, leaves, fruit, and
bark of a certain tree; but these acted medicinally, and his whole
body became free from disease, pure as a statue of gold. He then
sought for a proper tree in which to dwell, and seeing a kolom
with a hollow trunk, he thought it would be a secure refuge
from the tigers. Accordingly he made a ladder, sixteen cubits
high, by which he ascended the tree; and cutting a hole in the
side for a window, he constructed a frame on which to repose,
and a small platform on which to cook his food. At night he
heard the fearful roaring of wild beasts around; but his life was
supported by the offal left by the lions and tigers after they had
eaten their prey. One morning a tiger that was prowling about
for food, came near the place where the princess was concealed ;
and having got the scent of human flesh, he scraped with his paw
until the earth that covered the cave was removed, when he saw
the princess, and uttered a loud roar. The princess trembled
with fear at the sight of the tiger, and began to cry. As all
creatures are afraid of the human cry, the tiger slunk away
without doing her any injury. The cry was heard by Rama as
well; and when he went to see from whom it proceeded, he
beheld the princess. The king asked who she was, and she said
that she had been brought there that she might not defile her
relatives. Réma then said to ber, “I am Rama, king of Benares ;
our meeting together is like that of the waters of the rain and the

_* The Ganésa Purdna commences with the misfortune of Sémakénka.
king of Surat, who, on account of the affliction of leprosy, left his house and
eveden to wander in the wilderness.—Dr. Stevenson, Journ, Royal As.
Soc. vill.
VI. THE ANCESTORS OF GOTAMA BUDHA. 139

river ; ascend, therefore, from the cave to the light.” But Priyd
replied, ‘I cannot ascend from the cave; I am afflicted with
the white leprosy.” Then said the king, “I came to the forest
on account of the same disease, but was cured by the eating of
certain medicinal herbs; in the same way you may be cured;
therefore at once come hither.” To assist her in ascending,
Rama made hera ladder; and taking her to the tree in which he
lived, he applied the medicine, and in a little time she was
perfectly free from disease.

When the princess was thus restored to health, she became the
wife of Rama, and in the same year was delivered of two sons.
Then, for the space of sixteen years, she had two sons every year,
until the number amounted to thirty-two. It happened in the
course of time that a man who knew the king saw him in the
forest. When he said that he had come from Benares, Rama
enquired about his own family and the welfare of the city; and
in the midst of their conversation the thirty-two princes gathered
around them. The hunter asked in astonishment who they were;
and when he was informed, he besought the king to leave the
forest and come to the city ; but Rama was not willing to accede to
this request. On his return to Benares, the hunter informed
the reigning king that his father was alive. On receiving this
intelligence, he went with a large retinue to the forest, and tried
to prevail upon his father to return to the palace; but even his
entreaties were in vain. The prince, therefore, commanded his
servants to erect a city in that place, with walls, tanks, and every
needful defence and ornament ; and when this was done, he and
his attendants returned to Benares. The newly-erected city was
called K6li, from the kolom tree (nauclea cordifolia) in which
the king took refuge. It was also called Wyagrapura, (from
wyagra, a tiger), because it was by means of a tiger that the
princess was discovered in the cave. Another name that it
received was that of Dewudeha. The descendants of the king
received the name of Koli.

The queen having informed her sons that there were four kings
in Kapilawastu who were her brothers, and that they had thirty-
two daughters, they sent to ask the hand of the princesses in
marriage; but the four kings replied that though the race of the
princes was good, as they were born in the hollow of a tree they
could not consent to the proposed marriages, adding insult to
140 A MANUAL OF BUDHISM.

their refusal. As it was known, however, that the princesses
were accustomed to go to a certain place to bathe, the sons of
Rama sent letters to them privately, requesting an interview.
A time being appointed, the princes, with their retinue, went
thither, and taking the princesses by the hand, prevailed upon
them to go to Kéli. When the four kings heard of this adven-
ture, they were pleased with the courage of the young men; and
as their race would still be kept pure, they became reconciled to
the princes, and sent them presents.

From this time it became a custom for the Ké6li and Sakya
families to intermarry with each other. The thirty-two princes
had separate establishments, and in due time thirty-two children
were born to each family. After many generations Dewudeha
was king, and was succeeded by his son Anusikya, whose
principal queen was the younger sister of Singha-hanu. This
queen had two sons, Suprabudha and Dandapdni, and two
daughters, Maha Maya Déwi and Maha Prajdpati. These
princesses were beautiful as the queens of a déwa-léka; no intoxi-
cating liquor ever touched their lips; even in play they never
told an untrnth; they would not take life, even to destroy
insects ; and they observed all the precepts. It was declared by a
brahman who saw them that they would have two sons, one of
whom would be a chakrawartti, and the other a supreme Budha.
No sooner was this noised abroad, than all the 63,000 kings of
Jambudwipa sent to ask them in marriage; but the preference
was given to Sudhddana, king of Kapilawastu ; and they became
his principal queens. Maha Maya was in every respect faithful
to the king, and lived in all purity. In a former age she had
presented an offering to the Budha called Maha Wipassi, saying,
“I present this with the hope that at some future time I may
become the mother of a Budha, who like thee shall be ruler of
the world.” Of Sudhédana and Maha Maya, Gétama Budha
was born. (Pujdwaliya, Amdwatura, &c.)
VII. THE LEGENDARY LIFE OF GOTAMA BUDHA.

I, THE CONCEPTION, BIRTH, AND INFANCY OF GOTAMA.—II. THE MARRIAGE
OF G6TAMA, AND HI§$ SUBSEQUENT ABANDONMENT OF THE WORLD.—
III. GOTAMA AS AN ASCETIC, PREPARATORY TO THE RECEPTION OF THE
BUDHASHIP.—IV. THE CONTEST WITH WASAWARTTI MARA—V. THE
RECEPTION OF THE BUDHASHIP.—VI. THE FIRST OFFERING RECEIVED
BY GOTAMA AS BUDHA.—VII. THE FIRST DISCOURSE DELIVERED BY
BUDHA.—VIII. FIFTY-FOUR PRINCES AND A THOUSAND FIRE-WORSHIP-
PERS BECOME THE DISCIPLES OF BUDHA.—IX. BIMSARA, KING OF
RAJAGAHA, BECOMES A DISCIPLE OF BUDHA.—X. THE TWO PRINCIPAL
DISCIPLES OF BUDHA, SERIYUT AND MUGALAN.—XI. BUDHA VISITS
KAPILAWASTU, HIS NATIVE CITY.—XII. NANDA AND RAHULA BECOME
THE DISCIPLES OF BUDHA.—XIII. BUDHA VISITS THE ISLAND OF
CEYLON.—XIV. BUDHA FORETELLS THE PROSPERITY OF A LABOURER’S
WIFE.—XV. BUDHA ATTENDS A PLOUGHING FESTIVAL.—XVI. THE
HISTORY OF ANEPIDU.—XVII. THE HISTORY OF WISAKHA.—XVIII.
ANURUDHA, ANANDA, DEWADATTA, AND OTHER PRINCES, BECOME
PRIESTS ; AND ANANDA IS APPOINTED TO THE OFFICE OF UPASTHAYAKA.
—XIX. BUDHA VISITS THE CITY OF WISALA.—XX. THE HISTORY OF
JiWAKA, WHO ADMINISTERED MEDICINE TO BUDHA.—XXI. THE HISTORY
OF ANGULIMALA.—XXII. THE HISTORY OF SABHIYA.—XXIII. THE
HISTORY OF SACHA.—XXIV. THE TWO MERCHANTS OF SUNAPARANTA.—
XXV. THE YAKA ALAWAKA OVERCOME BY BUDHA.—XXVI. THE
HISTORY OF UPALI—XXVII. THE BRAHMAN KUTADANTA EMBRACES
BUDHISM.—XXVIII. THE BRAHMAN SLA BECOMES A PRIEST.—XXIX.
BUDHA IS FALSELY ACCUSED OF INCONTINENCE BY THE FEMALE
UNBELIEVER, CHINCHI.—XXX. THE FEMALE RESIDENT IN MATIKA
BECOMES A RAHAT.—XXXI. THE PROWESS OF BANDHULA.—XXXII. THE
KING OF KOSOL MARRIES THE NATURAL DAUGHTER OF MAHA-NAMA.—
XXXIIJ. THE FLOWER-GIRL BECOMES A QUEEN.—XXXIV. THE PRIEST
WHOSE BREATH IS LIKE THE PERFUME OF THE LOTUS.—XXXV. THE FIVE
HUNDRED QUEENS OF KOSOL.—XXXVI. THE GIFTS PRESENTED TO BUDHA
ON HIS RETURN TO SEWET.—XXXVII. BUDHA IS VISITED BY THE Di&WA
SEKRA.—X XXVIII. THE TIRTTAKAS ARE PUT TO SHAME; A LARGE TREE IS
MIRACULOUSLY PRODUCED ; AND SEKRA MAKES A PAVILION FOR BUDHA.
—XXXIX. BUDHA VISITS THE DEWA-LOKA TAWUTISA.—XL. THE NAQ@A,
NANDO-PANANDA, OVERCOME BY MUGALAN.—XLI. THE SIXTEEN DREAMS
OF THE KING OF KOS80L.—XLII. THE QUEEN PRAJAPATI BECOMES A
PRIESTESS, AND OBTAINS NIRWANA,—XLIII. THE WICKED DEVICES OF
DEWADATTA AND AJSSAT.—XLIV. THE CONVERSION OF AJASAT.—XLY.
THE DESTRUCTION OF DEWADATTA.—XLVI. THE HISTORY OF PRINCE
142 A MANUAL OF BUDHISM.

SUNAKHATA,—XLVII. THE HISTORY OF BAWARI.—XLVIII. BUDHA VISITS
THE BRAHMA-LOKAW—XLIX. MUGALAN ATTAINS NIRWANA.—L. THE
PUNISHMENT OF SUPRA BUDHA.—LI. THE PRINCESS YASODHARA-DEWI
ATTAINS NIRWANA.—LII. THE DEATH OF GOTAMA BUDHA.

THERE are ample materials for an extended life of Gétama;
and the incidents that are recorded of his more immediate
disciples are almost of equal extent. Of this matter the
greater part may be a mass of mere absurdity, with as little
of interest as would be presented by the detail of a consecu-
tive series of the dreams of a disturbed sleep: but it is pro-
bable that nearly every incident is founded upon fact; and
if we were in possession of some talismanic power that would
enable us to select the true and reject the false, a history
might be written that would scarcely have an equal in the
importance of the lesson it would teach. It is said by
Niebuhr that “unless a boldness of divination, liable as it is
to abuse, be permitted, all researches into the earlier history
of nations must be abandoned;” and a gifted critic may one
day arise, who, by his discriminating skill, will be enabled
to arrange every subject under one or other of these four
classes—the pure fiction, the uncertain, the probable, and
the established fact. In the mean time, we must be content
with the legend in its received version, with all the accumu-
lations it has gathered in successive ages. As no comment
would be understood, until the legends have been read, I
shall reserve all exegetical observations to the end of the
chapter.

1. The Conception, Birth, and Infancy of Gétama.

After the Wessantara birth, Bédhisat was born in the déwa-
léka called Tusita, where he received the name of Santusita, and
lived in the possession of every enjoyment for the space of 57
k6tis and 60 lacs of years. At the end of this period, as it had
been announced that a supreme Budha was about to appear, the
déwas and brahmas of the various worlds enquired who it was
to be; and when they discovered that it was Santusita, they
went ina vast multitude to that déwa, and requested him to
assume the high office, that the different orders of being might
VII. LEGENDS OF GOTAMA BUDHA. 143

be released from the sorrows connected with the repetition of
existence. To this request Santusita made no reply, but exer-
cised the five great perceptions,* pancha-maha-wilékana, that he
might discover, first, the character of the period in which the
Budhas are born; second, the continent; third, the country ;
fourth, the family ; and fifth, the day. As to the first percep-
tion, he saw that the age of man was about a hundred years,
and that therefore it was an auspicious period in which for the
Budha to be born. As to the second, he saw that the Budhas
are born in Jambudwipa. As to the third, he saw that they are
born in the Madhya-mandala, or Magadha.t As to the fourth,
he looked first to see whether the royal caste or the brahman
was then the superior, and when he saw that it was the royal,
he looked to see which of the 63,000 kings of Jambudwipa
possessed the requisite merit to become the father of a Budha;
by which he perceived that Sudhddana, king of Kapilawastu, of
the Sakya race, was alone worthy of this honour. As to the
fifth perception, when he looked to see on what day the Budhas
are born, as he knew that the queen of Sudhdédana would be his
mother, and that the mother of a Budha dies on the seventh day
after her confinement, he saw that he must be conceived in the
womb of Mahamaya, 307 days previous to the time at which it
was foreknown that her death would take place.§

When a déwa is about to leave the celestial regions, there are

* There are eight different kinds of beings who must look to the future
before they attempt to carry into effect their intentions. The merchant,
before he buys his goods; the elephant, before he makes use of his trunk ;
the traveller, before he commences a journey; the sailor, before he embarks
on a voyage; the physician, before he administers medicine ; the man who has
to cross a bridge, before he ventures upon it; the priest, before he eats, that
he may see whether there is sufficient time for him to finish his repast before
the sun passes the meridian ; and Bédhisat, before he receives his final birth.

+ The theology of the Romans taught that twelve times ten solar years
was the term fixed by nature for the life of man, and beyond that the gods
themselves had no power to prolong it; that fate had narrowed its span to
thrice thirty ; that fortune abridges even this period by a variety of chances:
it was against these that the protection of the gods was impiored.—Niebuhr’s
Rome.

{ This country was supposed to be situated in the centre of Jambudwipa.
It would be difficult to define its limits, but it is generally regarded -as
answering to Central Bahar. In the reign of Bimsara, Rajagaha was its
capital. It is called Makata by the Burmans and Siamese, Mo-ki-to by the
Chinese, and Makala Kokf by the Japanese.

§ The matter contained in this chapter is principally translated from the
Pujéwaliya; except in the few instances in which the name of a different
work is inserted at the end of the section.
144 A MANUAL OF BUDHISM.

evidences of the fact. 1. His garments lose their appearance of
purity. 2. The garlands and ornaments on his person begin to
fade. 8. The body emits a kind of perspiration, like a tree
covered with dew. 4. The mansion in which he has resided
loses its attractiveness and beauty. The déwas having perceived
these signs relative to Santusita, gathered around him, and
offered him their congratulations. On the arrival of the proper
person, he vanished from Tusita, and was conceived in the
womb of Maham4ya. This event took place in the month Aisala
(July, August), on the day of the full moon, early in the morning,
the nekata being Utrasala.

The womb that bears a Budha is like a casket in which a relic
is placed; no other being can be conceived in the same recep-
tacle; the usual secretions are not formed; and from the time of
conception, Mahamaya was free from passion, and lived in the
strictest continence.* The inhabitants of Kapilawastu were ac-
customed to hold a festival, from the 7th day of the moon, to the
14th, in the month Alsala, during which period they spent their
time in dancing and all other kinds of pleasure, so that at the
conception of Budha the whole city was adorned like the heaven
of Sekra. On the last day of the festival, Mahamaya bathed in
fragrant water,} arrayed herself with flowers and ornaments;
and after giving four lacs of treasure in alms, and taking upon
herself the five obligations, she retired to her royal couch, and
whilst reposing upon it had a dream.t In her dream she saw
the guardian déwas of the four quarters take up the couch upon
which she lay, and convey it to the great forest of Himala, where

* Plato passed among a large portion of his hearers for the actual son of
Apollo, and his reputed father Aristo was admonished in a dream to respect
the person of his wife Periktione, until after the birth of the child of which
she was then pregnant by Apollo.

+ Suetonius mentions that Caligula invented a new luxury in the use of
the bath, by perfuming the water with an infusion of precious odours; but
in the east this custom appears to have prevailed at a much earlier period.

t The last of the Jinas Vardhamana, was at first conceived by Dévan-
andé, a Brahmané. The conception was announced to her by dream. Sekra
being apprised of his incarnation, prostrated himself and worshipped the
future saint; but reflecting that no great saint was ever born in an indigent
or mendicant family, as that of 4 Brahmand, Sekra commanded his chief
attendant to remove the child from the womb of Dévananda to that of
Trisalé, wife of Siddhartha, a prince of the race of Jeswaca, and of the
Kasyapa family. This was accordingly executed; and the new conception
was announced to Trisalé by dreams, which were expounded by soothsayers
as foreboding the birth of a future Jina.—Colebrooke’s Miscellaneous Essays,
ii, 214,
VII. LEGENDS OF GOTAMA BUDHA. 145

they placed it upon a rock, under the shade of a sal tree 100
miles high, and afterwards remained respectfully at a distance.
The queens of the four déwas then brought water from the lake
of Anotatta (after they had themselves bathed in it to take away
from it all human contaminations), with which they washed her
body; and they afterwards arrayed her in most beautiful gar-
ments, and anointed her with divine unguents. The four déwas
then took her to a rock of silver, upon which was a palace of
gold; and having made a divine couch, they placed her upon it,
with her head towards the east. Whilst there reposing, Bé-
dhisat appeared to her, like a cloud in the moonlight, coming
from the north, and in his hand holding a lotus. After ascend-
ing the rock, he thrice circumambulated the queen’s couch. At
this moment Santusita, who saw the progress of the dream,
passed away from the déwaldka, and was conceived in the world
of men; and Mahamaya discovered, after the circamambulations
were concluded, that Bédhisat was lying in her body, as the
infant lies in the womh of its mother.*

In the morning, when the queen awoke, she told her dream to
the king, who called together 64 brahmans, learned in the four
Vedas, and gave them food in golden dishes, which he presented
to them as gifts at the close of the repast. From these brahmans,
Sudhddana enquired the meaning of the queen's dream ; and they
replied, that she had become pregnant of a son; if the child she
would in due time bring forth continued a laic, they declared that
he would be invested with the dignity of a Chakrawartti, bat if
he renounced the world, they foretold that he would become
a supreme Budha. They then recommended the king to appoint
a festival in honour of the event, and retired.

At the time of the conception, 32 great wonders were presented.

* The resemblance between this legend and the doctrine of the perpetual
virginity of the mother of our Lord, cannot but be remarked. The opinion
that she had ever borne other children was called heresy by Epiphanius and
Jerome, long before she had been exalted to the station of supremacy she
now occupies among the saints, in the estimation of the Romish and Greek
churches. They suppose that it is to this circumstance reference is made in
the prophetical account of the eastern gate of the temple: “The gate shall
be shut, it shall not be opened, and no man shall enter in by it ; because the
Lord, the God of Israel, hath entered in by it, therefore it shall be shut.”—
Ezek. xliv.2. The tradition inserted by Mahomet in the chapter of the
Koran entitled “Mary,” bears a considerable resemblance to this part of the
history of Budha. Csoma Kérési says, that he does not find any mention in

the Tibetan books “of Maha Devi’s virginity, upon which the Mongol
accounts lay so much stress.”

L
146 A MANUAL OF BUDHISM.

The 10,000 sakwalas trembled at once; there was in each a
preternatural light, so that they were all equally illuminated at the
same moment; the blind from their birth received the power to
see; the deaf heard the joyful noise; the dumb burst forth into
songs; the lame danced; the crooked became straight; those in
confinement were released from their bonds; the fires of all the
hells were extinguished, so that they became as cool as water, and
the bodies of all therein were as pillars of ice; the thirst of prétas
and the hunger of all other beings were appeased; the fears of
the terrified fled away ; the diseases of the sick were cured; all
beings forgot their enmity to each other; bulls and buffaloes
roared in triumph; horses, asses, and elephants joined in the
acclaim ; lions sent forth the thunder of their voices ; instruments
of music spontaneously uttered sounds; the déwas put on their
most splendid ornaments ; in all countries lamps were lighted of
themselves; the winds were loaded with perfumes ; clouds arose
though it was not the season of rain, and the whole of the 10,000
sakwalas were watered at one time; the earth opened, and foun-
tains of water sprung up in various places; the flight of the birds
was arrested as they passed though the air; the stream of the
rivers was stopped, as if to look at Bédhisat; the waves of the sea
became placid, and its water sweet; the whole surface of the
ocean was covered with flowers; the buds upon the land and the
water became fully expanded; every creeper and tree was covered
with flowers, from the root to the top; the rocks abounded with
the seven species of water lilies; even beams of dry wood put
forth lotus flowers, so that the earth resembled one extensive
garden ; the sky was covered as with a floral canopy, and flowers
were showered from the heavens; the 10,000 sakwalas were all
thus covered alike: and great favours were everywhere received.

During the whole period of gestation, the déwas of the four
quarters remained near the person of Mahamaéya; and the
40,000 déwas from the 10,000 other sakwalas also remained on
guard, with swords in their hands ; some round the palace, whilst
others guarded the city, or Jambudwipa, or the sakwala. The
mother and the child were equally free from disease. The body
of the queen was transparent, and the child could be distinctly
seen, like a priest seated upon a throne in the act of saying bana,
or like a golden image enclosed in a vase of crystal; so that it
could be known how much he grew every succeeding day. The
VII. LEGENDS OF GOTAMA BUDHA. 147

wonder of the queen was excited by these circumstances; and
for the better preservation of her infant she moved about with
care, like one who carries a vessel full of oil that he is afraid to
spill; she did not eat any hot, bitter, or highly-seasoned food, nor
did she eat to repletion ; she did not lie upon her face, nor upon
her left side; she used no exercise, nor did she use violent exer-
tion; but kept herself calm and still.

At the conclusion of the ten months, Mahamaya informed the
king that she wished to pay a visit to her parents ; upon hearing
which he commanded that the whole of the road between Kapila-
wastu and K6li should be made level, strewed with clean sand,
and have trees planted on each side, with water vessels at regular
intervals. A litter of gold was brought, in which soft cushions
were put, and it was carried by a thousand nobles in the richest
dresses. The queen bathed in pure water, and put on robes of
inestimable value, with all kinds of ornaments adorning her
person, so that she appeared like a being from the déwa-ldka.
When she entered the litter, and her journey commenced, she was
accompanied, by thousands of elephants, chariots like a cloud,
banners, and music. Between the two cities there was a garden
of sal trees, called Lumbini,* to which the inhabitants of both
cities were accustomed to resort for recreation. At this. time the
trees were entirely covered with flowers ; many swarms of bees
sported among the blossoms, and culled their sweets ; and there
were birds of pleasant voice and beautiful plumage. Like an
embassage coming to greet a king, grateful perfumes came from
the garden at the approach of the queen. As she felt disposed
to remain a little time in the garden, and enjoy the sight of its
beauties, it was prepared in a proper manner for her reception.
Attended by thousands of her maids, she entered, and passing on,
admired the different objects that she saw, until she came to a
sal tree, when she put forth her hand to lay hold of one of its
branches ; but it bent towards her of its own accord, and as she
held it, the birth of Bdédhisat commenced. The nobles then
placed a curtain around her, and retired to a little distance. This
being done, the déwas of the 10,000 sakwalas came to the same
place as a guard. Without any pain whatever,t and entirely free

* This garden is said by Fa Hian to be situated about 501i from Kapila,
on the eastern side. It is called by the Chinese Lun ming, Loung mi ni, and
Lan pi ni. :

+ My authority says, “without so much pain as would be produced by

L 2
148 A MANUAL OF BUDHISM.

from all that is unclean, Bddhisat was born. The face of the
queen was turned towards the east, and the child was received
by Maha Brahma in a golden net,* who, on presenting him to his
mother, said, ‘‘ Rejoice, for the son you have brought forth will
be the support of the world!” Though the infant was perfectly
free from every impurity, yet to render him and his mother still
further clean, two streams of water were sent by the déwas, like
pillars of silver, which, after performing that which was required
immediately disappeared. The guardian déwas of the four
quarters received the child from the hands of Maha Brahma, on
the skin of a spotted tiger, extremely precious ;} and from the
déwas he was received by the nobles, who wrapped him in folds
of the finest and softest cloth; but at once Bddhisat descended
from their hands to the ground, and on the spot first touched by
his feet there arose a lotus.t He then looked towards the east,
and in an instant beheld the whole of the limitless sakwalas in
that direction; and all the déwas and men in the same direction,
presenting flowers and other offerings, exclaimed, ‘‘ Thou art the
greatest of beings ; there is here no one like thee; no one greater
than thee; thou art supreme !’’ Thus he looked towards the four
points, and the four half-points, as well as above and below; and
as he beheld the sakwalas in all these ten directions, the déwas
and men acknowledged his supremacy; and he saw that there
was no one greater than himself. Then the Maha Brahmas of the
10,000 sakwalas brought umbrellas 12 miles high, to be held over

the bite of a bug;” but in this part of the history there are many expres-
sions that cannot be inserted in the text.

* The Mahomedans have a tradition that Abraham was received at his
birth by the angel Gabriel, who immediately wrapped him in a white robe.

+ The skins of animals were greatly prized by the ancients, and were con-
sidered as the attributes of many of the imaginary beings in their mythology.
On certain occasions the high-priest of the Egyptians wore a leopard’s skin.

{ It was fabled of Apollo, who was also born whilst his mother was leaning
against a tree, that immediately after his birth, he sprung up and asked for
a lyre and a bow, and proclaimed that henceforth “he would declare unto
men the will of Zeus.” On the day that Hermes was born, he invented the
lyre, stringing the seven chords upon the shell of a tortoise ; escaping from
his cradle, he went also to Pieiria, and carried off some of the oxen of
Apollo. It is stated in the ancient Jewish traditions, that the mother of
Moses was delivered without pain, and that when she looked at: her beautiful
child in sorrow, from the fear of the dangers that awaited him, he arose and
said, “ Fear nothing, my mother; the God of Abraham is with us;” and it
is further stated, that at his birth a light appeared that shone over the whole
world. But in more modern times, even these wonders have been exceeded,
as it is said of St. Benedict that he sung psalms before he was born.
VII. LEGENDS OF GOTAMA BUDHA. 149

his head as a canopy; the Sekras brought conches 120 cubits
long, the blast of which rolls on without ceasing during four
months and a half; the Panchasikas brought harps 12 miles long ;
and the rest of the déwas presented golden caskets, chamaras,
tiaras, frontlets, perfumes, red sandalwood and other gifts. When
Bédhisat looked towards the north, he proceeded seven steps in
that direction, a lotus rising up at every step; after which he
exclaimed, ‘‘ I am the most exalted in the world; I am chief in
the world ; I am the most excellent in the world; hereafter there
is to me no other birth!’ It was at the utterance of these words,
which were spoken as with the voice of afearless lion, and rolled
to the highest of the brahma-lékas, that the brahmas and déwas
assembled to do homage to the new-born prince. The thirty-two
wonders seen at the moment of his conception were again pre-
sented. The queen did not proceed to Kéli, but returned to Kapi-
lawastu, attended by 160,000 princes of both cities.

It was on Tuesday, the day of the full moon, in the month

 Wesak, the nekata being Wisd,* that Bdédhisat was born; and
on the same day the following were also born or produced: Yas-
6dhara-déwi, who afterwards became his wife ; the horse Kanta-
ta, upon which he fled from the city when he went to assume the
Budhaship; the nobleman Channa, who accompanied him in the
commencement of his flight; Ananda, his personal attendant after
he became Budha; the nobleman Kaludayi, who was sent as a
messenger by his father to prevail on him to visit his native city ;
the four mines of treasure; and the bd-tree, near which he
became Budha.

The chief counsellor of Singhahau, the father of Sudhddana,
was Kaladéwala; and it was he who instructed Sudhddana in

* Whenever an important event is recorded, the day of the week, the age
of the moon, the month, and the nekata, are mentioned. But it is easy to
be thus minute, when the annalist consults only his imagination. Thus, the
giant Partholanus, the eighth lineal descendant from Noah, is said to have
landed on the coast of Munster, the 14th day of May, in the year of the world
1978. The Mahomedans have a tradition that Adam was created on Friday
afternoon, at the hour of Am, or between noon and evening.

+ The four maha-nidhdnas, or great mines of treasure, were formed at
Kapilawastu, and became the property of the king. The first, Sankha, was
four miles in circumference; the second, Phala, was eight miles ; the third,
Utphala, twelve miles; and the fourth, Pundarika, sixteen miles. Uhe depth
of all the mines was equal to the thickness of the earth ; and the treasures

they contained were so vast, that if all the people in the world had taken
from them. as much as they desired, they would not have been decreased

more than one inch.
150 A MANUAL OF BUDHISM.

the sciences. On the death of Singhahanu, the counsellor
requested permission to retire from office, that he might
become a recluse; but as the new king said that since the
death of his father there was no one but he to whom he could
apply for advice and direction, he consented to remain in a
garden near the palace; where he received food from the king’s
table, but put on the garment of an ascetic. By the exercise of
the necessary observances, and by meditation, ‘he received
power to see backward 40 kalpas, and forward the same number.
By the acquirement of abhigny4, he overcame all passion, and
arrived at the state of a rishi, so that he was enabled at will to
visit the naga, garunda, and asura worlds, and the déwaldka of
Sekra. One day, when in his léka, he saw the déwas dancing
hand in hand, most joyfully, in a manner that he had never
previously witnessed ; and when he enquired the reason, asking
if they were about to receive another Sekra, they informed him
that in eleven of their hours from that time, or thirty-five of the
years of men, the son of the monarch Sudhddana would become
Budha. On his return to the garden he was visited by the
king, who informed him of the joyful event that had taken
place; and as he expressed a wish to see the child, the infant
was brought; but when his father would have had him worship
the sage, in order to acquire merit, the venerable recluse pre-
vented it by descending from his elevated seat; for were a
Budha to bow to any other being whatever, the head of that
being would instantly cleave into seven pieces. He then put
the feet of the child to his forehead, as when the vivid light-
ning strikes against a cloud, and worshipped him. The king,
unable to restrain his parental affection, presented the same
mark of homage. Then the recluse said, “I pay no respect to
Maha Brahma or Sekra; were I to forbid it, neither the sun
nor the moon could proceed in its course ; but I have worshipped
this child.” After thus speaking, he proceeded to examine
whether the signs of a supreme Budha were to be found upon
his person, viz. the 216 mangalya-lakshana, the 32 maha-
purusha-lakshana, and the 80 anuwyanjana-lakshana; and when
he saw that they were all present, smiling with joy like a full
water-vessel, he declared that the prince would most certainly
become Budha. Some of these signs, such as the teeth, were
not then visible in the ordinary manner; but he saw them by
VI. LEGENDS OF GOTAMA BUDHA. 151

anticipation, through the aid of his divine eyes. A little after
he looked to ascertain whether he himself would be permitted
to see the Budha that was thus to be revealed ; when he per-
ceived that before his manifestation he should be born in an
arupa world ; and that a hundred, or a thousand, or a hundred
thousand Budhas might be born, without his being able to
derive therefrom any benefit. On learning his fate, he wept,
like a water-vessel broken. The nobles who accompanied the
king, seeing him at first smile and then weep, asked him why he
did so, as they were afraid that he foresaw some danger that
threatened the prince. The rishi informed them; and then
again looked to see whether any of the members of his family
would enjoy the privilege of which he was deprived; and as
he saw that his nephew, Ndlaka, would be thus favoured, he
recommended him to become an ascetic. The nephew took this
advice, and worshipped Bédhisat, after which he shaved his
head, put on a yellow robe, and retired to the Himala forest,
where he continued in the practice of the usual obligations.
When the prince became Budha, he went to Benares, heard
bana, retired to the forest a second time, and by meditation
became a rahat,

Five days after the birth of Bédhisat,* a great festival was
appointed, in order that his name might be given; + and 108
learned brahmanst were invited to attend, unto whom the king
gave an offering of food. After they had eaten it, Sudhdna
requested them to inform him what would be the destiny of his
child. The brahmans were divided into eight companies, and
one was chosen from each company to carry on the investigation.
The names of these brahmans were Réma, Dhaja, Laksana, Jati,
Manta, Bhoja, Suyama, and Sudanta. When they had ex-
amined the marks upon the prince’s person, the seven senior

_* “Seven days after the birth of Shakya his mother died.’”—Csoma
Koérdasi.

+ Among the Brahmans the ceremony of giving a name was performed on
the tenth or twelfth day after the birth, “‘or on some fortunate day of the
moon, at a lucky hour, and under the influence of a star with good qualities.’
—Inst. Manu, i. 30. The festival called Amphidromia, when the newly born
child received its name, was held among the Athenians on the fifth day,
according to Suidas.

{ The number 108 is frequently in use athong the brahmans, as the giving
of 108 rupees in alms, the erection of 108 temples, &c. ‘Ifa member aet
meanly, and do not respect a brother’s word, let him have 108 strokes of the
red wood,” is one of the 36 oaths of the Triad Society of China.
152 A MANUAL OF BUDHISM.

brahmans said that if he continued a laic he would become a
Chakrawartti, but that if he became a recluse he would be a
supreme Budha; and in token of this they lifted up two fin-
gers.* The younger of them, Sudanta, said that if the lock on
his forehead were red, he would be a Chakrawartti, but that if
it were blue he would be a Budha; and when he had examined
the signs, as he saw that he would most certainly become a su-
preme Budha, he lifted up one finger only in token. The brah-
mans collected at the festival said, ‘‘ This prince will hereafter
be a blessing to the world (sidhatta) ; to himself also will be
great prosperity ;” in consequence of which he was:called Sid-
hartta.t The eight brahmans, on returning home, informed
their sons that in thirty-five years the son of Sudhdédana would
become Budha, and recommended them, as they themselves
were too old, to become ascetics, in order that they might secure
the cessation of existence. The oldest of them soon afterwards
died ; when his son, Kondanya, became an ascetic, and went to
Isipatana, in the forest of Uruwela, where he determined to
remain until the prince became Budha; but when he went to
call the sons of the other brahmans, and reminded them of the>
advice given them by their fathers, only four of them, Bhaddaji,
Wappa, Mahanama, and Assaji, were willing to accompany him
to the forest.

The 80,000 relatives of the prince who were present on the day
that he was named, reflected that if he became a Chakrawartti
he would require a retinue; and that if he were a Budha, he
would be attended by royal priests; so that in either case their
children might through him obtain great advantages. They
therefore sent their sons to be educated with him as his com-
panions.

In order to procure a proper nurse for his son, Sudhédana
assembled the princesses of the two cities of Kapilawastu and
Ké6li. She was not to be too tall, or the neck of the infant
would be stretched: nor too short, or his body would be bent;
nor too large, or his legs would be contracted ; nor too weak, or
his body would not acquire firmness; nor of too full a habit, or

* Tt was not unusual to recognise persons of superior power, or divine
beings, by particular marks or signs. Twenty-nine signs were required in
the bull that was chosen as the god Apis, the knowledge of which was

regarded as a secret to be imparted only to the priests.
+ The establisher._-Turnour.
VII. LEGENDS OF GOTAMA BUDHA. 153

1

her milk would be hot, and cause his skin to become red ; nor of
too dark a complexion, or her milk would be cold, and cause his
flesh to be in lumps, in some parts hard and in others soft. A
hundred princesses* were chosen, free from these faults.

Five months after the birth of Sidhdrtta there was a festival,
at which the king was accustomed to hold the plough. With
the rest of the royal household, the prince was taken to the field,
where a couch was prepared for him with a canopy of many
colours, under the thick foliage of a damba tree; and around this
place curtains were hung, and a guard appointed to keep watch.
The king was richly attired, and attended by a thousand nobles.
At this festival all the people were accustomed to attend, in the
gayest dresses, and with every token of pleasure. About a
thousand ploughs start at once; of these, 108 are made of silver,
and the horns of the bullocks that draw them are tipped with
silver, and adorned with white flowers; but the plough held by
the king is of gold, and the horns of the bullocks attached are
also tipped with gold. The king takes the handle of the plough in
his left hand, and a golden goad in his right ; and the nobles do the
same with their ploughs and goads of silver. The king makes
one furrow, passing from east to west; the nobles make three:
and the rest of the ploughmen then contend with each other
who shall perform their work in the best manner. On the day
that Sudhddana went to the field, the sight that was presented
was extremely beautiful, as the ploughmen and drivers were
dressed in garments of the gayest colours; gold and silver flags
were seen, and banners, fans, vessels, and caskets; so that it
seemed like a sky studded with shining stars. The one hun-
dred nurses of the prince went outside the curtain, that was
placed around him, attracted by the splendour of the sight.
When Boédhisat saw thai he was left alone, he arose from his
couch by the power of dnapdna-smerti-bhawand, and ascended
into the air, where he sat at a little distance from the ground,
without any support. The nurses, on returning, saw him in this
position; and running to the king they said, “Sire, this is the
manner of your festival; but come and see the festival that is
kept by the prince.”” No sooner did the monarch receive this inti-
mation, than he went to the place ; and as he approached the tree

* Some authorities say that the prince had sixty-four nurses, each of whom
gave milk for a single day ; and Csoma Korési says thirty-two.
154 A MANUAL OF BUDHISM.

he perceived that the shadows caused by the sun’s rays were not
slanting, as they ought to have been from the early hour of the
morning, but directly perpendicular, as if the sun were then in
the zenith; by which means the spot was shaded in which the
prince was placed. When the king saw his son sitting in the air,
he wept with joy, and placing his feet upon his head, for the
second time worshipped him,* saying, “‘ Had your royal mother
been here, and seen you, she would have made an offering to you
of her life; but now that I am left alone, why do you exhibit to
me these wonders?” Like the moon gradually increasing the
prince continued to grow until he was seven years of age, when
Wiswakarmma, the architect of the déwas, at the command of
Sekra, made for him a magnificent bath, filled with water ex-
, ceedingly cold.

When Sidhéartta was twelve years old, the king assembled the
 brahmans, and enquired from what cause it would be, that he
‘would become an ascetic; and they informed the king that he
‘would see four things, viz., decrepitude, sickness, a dead body,
Jand a recluse, which would induce him to leave the palace and

retire to the forest. The king said, ‘‘I do not wish my son to
become a Budha; as by so doing he will be exposed to great
dangers from Wasawartti Mara and the yakdés; I had rather
that he were a Chakrawartti, as he will then be able to pass
through the air, and visit the four continents.” To prevent the
prince from seeing the four signs that the brahmans had enu-
merated, Sudhddana commanded that they should he kept at a
distance from him, and caused three palaces to be built, called
Ramma, Suramma, and Subha, suited to the three seasons of the
year.f They were all of the sameheight; but the first had nine
stories, the second seven, and the third five. On all sides,
extending to the distance of four miles, guards were placed ;

* “One day the father of Thomas @ Becket came to see his son, and when
the boy was introduced into the presence of his father and the prior, the
father prostrated himself at his feet. At seeing this the prior said in anger,
“What are you about, you foolish old man; your son ought to fall down at
your feet, not you at his!’ But the father afterwards said to the prior in
private, ‘T'was quite aware, my lord, of the nature of what I was doing; for
that boy of mine will one day or other be great in the sight of the Lord.”’—
Giles’s Thomas 4 Becket. :

+ The three capitals of Persia, Susa, Babylon, and Ecbatana, each enjoyed
every year the privilege of being for a certain period the residence of the
monarch. The spring was spent at Ecbatana, the three summer months at
Susa, the autumn and winter in Babylon.
VII, LEGENDS OF GOTAMA BUDHA. 155

that the dreaded objects might not be permitted to come near
him.

2. The Marriage of Gétama, and his subsequent abandonment of
the World.

When the prince attained his sixteenth year,* his father,
Subhddana, sent to Supra-budha, king of K6li, to demand in
marriage his daughter, Yasddhara-déwi; but that monarch
thought that as Sidhartta was to become a recluse, his daughter
would soon be left a widow; and he therefore refused to send
her to Kapilawastu. The princess, however, firmly declared
that even if Sidhartta were to become a recluse on the day after
his marriage, there was no one else in the world to whom she
would be united. When the prince was made acquainted with
the opposition of Supra-budha, and with the reason upon which it
was founded, he said that he had no wish to receive the kingdom
though its rejection would include the loss of Yasddhard as his
wife. Bunt as Sudhddana was the lord paramount of the Sdkya
race, he went to K6li, and notwithstanding the displeasure of her
father, brought away the princess, with much state. On his
return to Kapilawastu, after this successful expedition, he ap-
pointed Yasdédhara to be the principal queen of Sidhartta; and
placing them upon a mound of silver, he poured the oil of con-
secration upon them from three conches, one of gold, another of
silver, and the third a shell opening to the right hand; after
which he bound upon their heads the royal diadem, and delivered
over to them the whole of his kingdom. He then sent to all
their relatives on both sides, commanding them to bring their
princesses, that they might be the inferior wives of Sidhartta, or
remain as attendants in the private apartments of Yasddhard,
but the relatives replied, “The prince is very delicate; he is
also young ; even to this day he has not learnt a single science ;
if hereafter there should be any war, he would be unable to
contend with the enemy; he has not the means of maintaining
our daughters; we cannot, therefore, consent to send them to
one who is so utterly destitute of every endowment that he
ought to possess.” When the prince heard this, he resolved to

* According to Varro, boyhood ceased among the Romans with the fifteenth

year, after the close of which the praetexta was exchanged for the manly
toga at the next Liberalia.—Niebuhr.
156 A MANUAL OF BUDHISM.

exhibit his real sirength; and caused it to be proclaimed
throughout the city by beat of drum, that whosoever might be
wishful to see his prowess, was invited to come to the palace in
seven days from that time. On the day appointed, an immense
pavilion was erected, and a vast multitude assembled in the
court of the palace. Surrounded by a countless retinue, and in
the presence of 160,000 of his relatives, he took a bow that
required the strength of a thousand men to bend it; and
placing the lower end on the nail of the great toe of his right
foot, without standing up, he thrummed the string of the bow
with his finger nail, as easily as if it were merely the bow by
which cotton is cleaned. The sound produced by the vibration
of the string was so loud, that it rolled to the distance of a
thousand yojanas; and terror seized hold upon the inhabitants of
Jambudwipa, as they supposed that it thundered, though it was
not the season of rain. After this he placed four plantain trees
at the corners of a square, and by one flight of the arrow
pierced them all. Even in the dark he could send the arrow
with so steady an aim as to split a hair from which anything
was suspended. The prince also proved that he knew perfectly
the eighteen silpas, though he had never had a teacher,* and
that he was equally well acquainted with many other sciences.
The relatives were thus convinced by what they saw and heard
that he was no ordinary being; and soon afterwards 40,000
princesses} were sent to remain in the apartments of the palace.

* It is said in the Milinda Prasna that Sudanta became the preceptor of
the prince, and that he was succeeded in his office by the learned brahman
Sabbamitta, upon whose hands the king poured water, when he delivered
him into his charge, as a token that he was entirely resigned to his care
until he had acquired tke knowledge it was necessary for him to know;
whilst in other works it is said that he had had no teacher at the time of his
marriage. Nadgaséna says that he had five preceptors; some of whom are,
however, not to be regarded as teachers in the ordinary sense of the term :—
Sudanta; Sabbamitta ; the charioteer by whom he was driven when he saw
the four signs; and the ascetics Alara and Uddaka; as will afterwards be
more fully explained.

+ They are called nataka-istri, literally, dancing women ; but it is evident
that they were considered as inferior wives, the same word being used here,
both in Singhalese and Pali, that is used in reference to the hareems of other
kings and princes. In many instances they are called queens, of whom
Yasddhard is said to be the chief. The exaggeration in the text may throw
light upou the conduct of Solomon (1 Kings xi. 3), as we may iafer there-
from that it was common for the monarchs of that age to have an immense
number of wives. Abu Fazel tells us that the hareem of Akbar was of such
extent as to contain a separate room for every one of the women, whose
number exceeded 5,000; and Ferishtah says that the emperor Shere was
VII. LEGENDS OF GOTAMA BUDHA. 157

» Whilst living in the midst of the full enjoyment of every
kind of pleasure, Sidhdrtta one day commanded his principal
charioteer to prepare his festive chariot; and in obedience to his
commands, four lily-white horses were yoked. The prince
leaped into the chariot, and proceeded towards a garden at a
little distance from the palace, attended by a great retinue. On
his way he saw a decrepid old man, with broken teeth, grey
locks, and a form bending towards the ground, his trembling
steps supported by a staff,as he slowly proceeded along the
road. The déwas had seen that the time was now approaching
when he was to become Budha, and it was one of their number
who had assumed the appearance that was presented to the
prince; but it was seen only by himself and the charioteer.*
The prince enquired what strange figure it was that he saw;
and he was informed that it was an old man. He then asked if
he was born so, and the charioteer answered that he was not, as

he was once young like themselves. ‘Are there,” said the
prince, ‘‘many such beings in the world?” ‘Your highness,”
said the charioteer, “there are many.” ‘I'he prince again

enquired, ‘‘ Shall I become thus old and decrepit?” and he was
told that it was a state at which all beings must arrive.t It
was by the aid of the déwas that the charioteer was enabled
thus pertinently to answer. The prince now saw that life is not
to be desired, if all must thus decay; and he therefore proceeded
no further towards the garden, but returned to the palace.
‘When Sudhddana saw him, he enquired why he had returned
/so soon; and the prince informed him that he had seen an old
“man, which had made him resolve to become an ascetic; but
the king conjured him to put away thoughts like these, and
enjoy himself with the princesses of the palace; and to prevent
him from carrying his resolution into effect, he placed an ad-

enraged because one of the viceroys who had reduced a neighbouring district
kept no less than 2000 concubines and dancing girls in his hareem.— Calcutta
Review, Jan. 1845. ; ;

* * When Xerxes left Sardis in grand procession for the invasion of Greece,
his charioteer, whose name is recorded, sat by his side, whence we may infer
that this office must have been one of considerable dignity.— Herod. vil. 40.

+ The charioteer was more honest than the French ecclesiastic. “Quoi
done,” (exclaimed the young Dauphin to his preceptor, when some book
mentioned a king as having died) — “ Quoi done, les rois meurent-ils ?” “ Quel-

quefois, monseigneur,” was the cautious but courtly reply.—Brougham’s
Historical Sketches.
158 A MANUAL OF BUDHISM.

ditional number of guards, extending to the distance of eight
miles round the city.

Four months after this event, as Sidhdrtta was one day
passing along the same path, he saw a déwa under the appear-
ance of a leper, full of sores, with a body like a water-vessel,
and legs like the pestle for pounding rice ;* and when he learnt
from the charioteer what it was that he saw, he became agitated,
and returned at once to the palace. The king noticed with
sorrow what had occurred, and extended the guards to the
distance of twelve miles round the city.

After the elapse of another period of four months, the prince,
on his way to the garden, saw a dead body, green with putridity,
with worms creeping out of the nine apertures, when a similar
conversation took place with the charioteer, followed by the
same consequence. The king now placed guards to the distance
of sixteen miles.

There are some Budhas that appear when the age of man is
immensely long, and in such instances the space of one hundred
years elapses between these appearances. At the end of the next
four months, on the day of the full moon, in the month Alsala,
Sidhd4rtta saw in the same road a recluse, clad in a becoming
manner, not looking further before him than the distance of a
yoke, and presenting an appearance that indicated much inward
tranquillity. When informed by the charioteer whom it was
that he saw, he learnt with much satisfaction that by this means
successive existence might be overcome, and ordered him to
drive on towards the garden. That day he sported in the water,
put on his gayest apparel, and remained until the going down of
the sun. The nobles brought the 64 different kinds of orna-
ments that are required in the complete investiture of a king,
and a vast retinue of courtiers ministered to his pleasure. The
throne of Sekra now became warm, and when he looked to dis-
cover what was the reason, he saw that it was the hour of the
array of Bddhisat. He therefore called Wiswakarmma, and at

* The eastern pestle is about five feet long, and is made of wood, tipped
with iron. It is found in every house, and is connected with as many super-
stitions and ceremonies as the besom or broom among the old wives of Europe.
It is an instrument almost exclusively used by women, and it has often excited
my pity when I have seen them at work; but not unfrequently two women
are employed at the same mortar, and give alternate strokes, by which the

process becomes less tedious, as they emulate each other in the giving of
the stroke.
VII. LEGENDS OF GOTAMA BUDHA. 159

his command that déwd came to the garden in a moment of
time, and arrayed Sidhdrtta in a celestial robe, more beautiful
than all his previous magnificence. The prince knew that he
was a déwa, and not a man, and allowed himself to be enveloped
in the robe. It was of so fine a texture, that when folded it did
not fill the hand, and was indeed no larger than a sesamum
flower ; yet when opened out, it was 192 miles in length. It
was thrown round his body in a thousand folds, and a crown of
sparkling gems was placed upon his head; the musicians were
animated to play upon their instruments in the most perfect
time; and the attendant brahmans chaunted the song of vic-
tory ; after which the prince ascended his chariot, that he might
return to the palace.

At this moment Yasdédhara was delivered of a prince; and as
his royal grandfather thought that this would be likely to pre-
vent Sidhartta from becoming an ascetic, with all joy he sent a
messenger to inform him of the auspicious event. The noble
went in haste to the prince, and said, “Your highness, a son is
born to you; and he is your second self.” On receiving this
intelligence he reflected that an object of affection was now re-
ceived, and that it might lead him to dishke his intended re-
nunciation of the world. On the return of the messenger, the
king enquired what his son had said; and as he informed him
that he exclaimed ‘‘ Réhula-jato,” by which he intimated that
something proper for him to love was born, the child reccived
the name of Réhula.* The prince resolved that as he had not
only received a child, but what was a rarer occurrence, a son, he
would not become an ascetic just then; but would go to the pa-
lace, and see his infant, after which he could abandon the plea-
sures of the world, and pass into retirement. In the full splen-
dour of the festivity that had been held in the garden, he
returned towards the palace. On the way he was seen by the
princess Kisdgdtami, a relative who approached the window to
look at him, as he appeared in sight, like a full moon emerging
from an azure cloud. She then changed her position, so as to
be able to speak to him, and repeated the following stanza :—

“ Nibbuté nina edimata.
Nibbutdé nina sopitd,
* The Karmikas of Nepaul assert that Rahula remained six years in the

womb of his mother. The pain and anxiety of mother and son were caused
by the karma of their former births.—Hodgson’s Illustrations.
160 A MANUAL OF BUDHISM.

Nibbuté nina sén4rf,
Yassa-yan i-diso pati.”

The purport of which is, that if his mother or his father, or
any of his wives, were to see him (as he then appeared), they
would be overcome. The prince thought within himself, as she
repeated these words, ‘‘ This female repeats the words nibbuta,
nibbutd, reminding me of nibbuti (nirwana) ; as she has spoken to
me so seasonably, I must make her a proper acknowledgment.
Thus thinking, he took the collar from his neck, made of pearls,
and worth a lac of treasure, and sent it to the princess. On re-
ceiving it, Kisagdétami thought that he had sent her the present
because he admired her, and that he would make her, as well as
Yasédhara, one of his principal queens.

On reaching the palace, Sidhartta reclined upon a splendid
couch, the lamps were filled with perfumed oil, and lighted, and
around him were assembled his 40,000 queens. Some danced ,
before him, whilst others played upon flutes, harps, and cymbals, -
and instruments made of the legs of fowls or of animals; whilst
others again beat the drum, performed various evolutions, and
tried in many ways to attract his attention; but the prince paid
no regard to them, and fell asleep. The choristers and mu~
Sicians, seeing that their attempts to amuse him were of no avail,
placed their instruments under their heads as pillows; and they
too fell asleep. When Sidhartta awoke, he saw the altered ap-
pearance of the revellers; some were yawning, the dress of
others was in great confusion, whilst others again were gnashing
their teeth, or crying out in their sleep, or foaming at the mouth,
or restlessly rolling their bodies and placing themselves in un-
seemly postures ; so that the place which a little time previous
appeared like one of the déwa-ldkas, now seemed like a charnel-
house. Disgusted with what he saw, and roused to activity,
like a man who is told that his house is on fire, he rose up from
his couch, and resolved to enter at once upon the discipline it
was necessary for him to pass through before he could become
Budha. This was perceived by Wasawartti Mara, who came
from the déwa-léka of which he is the ruler; and appearing in
the air at a little distance from the palace, he said to the prince,
in order to induce him to put away the thoughts that were form-
ing in his mind, “‘ Sorrowless one, in seven days from this
time you will receive the magical chariot; the divine horses, the
VII. LEGENDS OF GOTAMA BUDHA. 161

precious jewel, and the other possessions of the Chakrawartti
will come to you through the air; your commands will be
obeyed throughout the whole extent of the four continents and
the 2000 islands; you will also receive a prince, and have the
four-fold army, attended by whom you will be able, like one of
the déwas, to visit any part of your vast dominions; therefore
put away these gloomy thoughts, and let them disturb you no
more.” But these words were to the prince like the piercing of
his ear by an iron that had been heated during a whole day; so
far from suffering his mind to be calmed by them, they only
added to his previous agitation, like the heaping of fuel upon a
fire. That which Mara said was false; but if it had even been
true, Sidhartta would have refused to become a Chakrawartti ;
sooner would the water of the Anotatta lake, after passing along
the Ganges, and entering the sea, and approaching the mouth of
hell, return back from that dreadful place to the Ganges, and
from the Ganges to the lake where it originally sprang ; sooner
would all the water of the ocean be dried up, so as to be no
deeper than a bullock’s hoof ;* sooner would the sky become
rolled together like a web of cloth; than the prince would re-
sign the privileges of the Budhaship, after fulfilling the para-
mitas with the express design of obtaining them.

Then Siddharta went to the golden gate, and called out to
know who was on guard at the stairs; and when he discovered
that it was Channa, he commanded this noble to bring forth his
steed, properly caparisoned. As he chose the horse Kantaka,
that animal thought he could not be required at such a time for
any festival, and that therefore the period must have arrived to
which he had so long looked forward. By this reflection he was
filled with joy, and neighed so loudly that all the déwas heard
it; but they prevented its being heard by men. Whilst Channa
was absent in the stable, the prince, in order that he might see
his son, went to the apartment of Yasddhar4; and on opening
the door he saw the princess upon a couch, surrounded by
flowers, but she was asleep, her hand embracing the infant, which
was also asleep, and laid upon her bosom. Sidhartta perceived
that in order to take up his son Rahula he must remove the
mother’s arm, which would probably cause her to awake ; and as

* Hesiod speaks of the rain, ‘‘ deep as the ox’s hoof.” — Works, 146.
M
162 A MANUAL OF BUDHISM.

he knew that if she awoke she would speak to him, which might
shake his resolution, he remained upon the threshold, holding
the doorpost with his hand, but not proceeding any further.
He thought, “I can see my child after I become Budha; were
I, from parental affection, to endanger the reception of the
Budhaship, how could the various orders of being be released
from the sorrows of existence?” Then resolutely, like a man
attempting to root up Maha Méru, he withdrew his foot from
the doorway, and descended to the court-yard of the palace.
Putting his hand upon the back of the steed, as it stood proudly
before him, he said, “ Well, Kantaka, you must assist me to-
night, that by your aid I may be enabled to release all sentient
beings from the perils of existence ;” and he then mounted upon
his back. From his neck to his tail, Kantaka was 18 cubits in
length, of proportionate height, and as white as the purest
conch.* Strong was he and fleet, and when he pawed the
ground, the whole city trembled ; but upon the present occasion
his footsteps were not heard, through the interposition of the
déwas. The attendant noble, Channa, accompanied the prince,
holding the horse by the tail.t

At the fifteenth hour after sunset, or at midnight, Sidhartta
proceeded to the outer gate of the city. The king, who had
foreseen that his son would attempt to escape by stealth, had
placed a thousand men as wardens; and the gate itself was so
ponderous that it required a thousand men to open or shut it.
The noble resolved that if the gate were not open, he would take
the prince on his right shoulder, and the horse on his left, and

* The easterns have w great predilection for horses of a white colour.
When travelling in remote parts of Ceylon, where the animal upon which I
rode was as much an object of attention as myself, I was frequently asked if
I did not possess a white horse, and when I answered in the negative, I
appeared to be much lessened in the estimation of the people.

+ Horses that are nine yards high are not often found in our degenerate
days; but at Madeira I have seen the grooms take hold of the tails of the
ponies that traverse the narrow paths of its steep mountains; they retain
their hold even when the animal is going at full gallop, and are thus carried
along with fearful rapidity. We learn from Caesar that the Germans were so
alert by continual exercise, that laying hold of the manes of their horses they
could run with equal swiftness.—De Bel. Gal. vi. 18. The Arabs relate that
when Moses fled from the palace of Pharaoh, he was carried over the Nile on
the steed Hizan, provided for his escape by Gabriel. But both Kantaka and
Hizan must bow before Borak, the miraculous horse of Mahomet, that enabled
him to visit Medina, Bethlehem, Jerusalem, and Paradise, in so short a space
of time that a water-vase which he overturned in rising from his couch was
not emptied on his return.
VIL LEGENDS OF GOTAMA BUDHA. 163

leap over the ramparts of the city; and the horse resolved, in
view of the same obstacle, to leap over the barrier with the prince
on his back, whilst the noble held his tail. Thus, all exhibited
the most determined courage, and were equally free from fear.
But when they approached the gate, it was thrown open by the
déwas, as they knew that in due time Budha would throw open
to them the gates of the city of peace. Wasawartti Mara knew
that if the prince proceeded on his journey, his own déwa-léka
would be emptied, and all beings become happy, by which he
would lose the influence he then possessed; and he therefore
came to him, and said, “Be entreated to stay, that you may
possess the honours that are within your reach; go not; go
not!” The prince asked who he was, and he said that he was
lord of the sixth déwa-léka, Paranirmmita Wasawartti; but on
hearing this, in a way that made the sakwalas tremble, the prince
declared, ‘‘ A thousand or a hundred thousand honours such as
those to which you refer would have no power to charm me to-
day ; I seek the Budhaship; I want not the seven treasures of
the Chakrawartti; therefore, begone, hinder me not.’’ Then
Mara ascended into the air, and said to Sidhdrtta, gnashing his
teeth with rage, “ We shall see whether thou wilt become Budha;
from his time forth I shall tempt thee with all the devices I can
imagine ; until the reception of the Budhaship, I will follow thee
incessantly, like thy very shadow, and on the day of its attain-
ment I will bring a mighty army to oppose thee.” Throughout
the whole of the seven years that followed this period, the assaults
of Mara were continued.

Rejecting the offer of universal empire, as he would cast forth
saliva from his mouth, in the month Atsala, on the day of the full
moon, the nekata being Uttrasala, Sidhartta departed from the
city. After proceeding some distance, he resolved to look once
more at the place he had left; when the city, without his turn-
ing round, appeared as if it were before him. At the same time
he foresaw that a ddgoba would be erected to Kantaka, on the
spot whence this view was presented. In this journey, 60,000
déwas preceded him with torches of jewels, and the same number
were on each side. The light was so great, that in any part of
the sakwala the smallest thing could be perceived. The déwas
in attendance extended as far the sakwala rocks. The ndgas,
garundas, and other beings presented perfumes, and strewed

mM 2
164 A MANUAL OF BUDHISM.

flowers of various kinds, but all divine; floral showers also fell
from the trees of Parasatu and Madara, filling the sky; the
déwas played the five-fold music, the gandharwas from the
summit of the sakwala rocks, and the rest from the further side,
as there was no room for them within. The noise was like the
raging of the sea. Attended in this magnificent manner,
Sidh4rtta proceeded in the course of the night through three
kingdoms; and having gone 480 miles, arrived in the morning
at the river Andma. This was not the full speed of Kantaka;
such was his strength that he could have gone in a moment to
the sakwala rocks, or have run round the outer circle of the
sakwala between the time of the morning meal and noon; but on
account of the number of flowers thrown in the path of the
future Budha, and the great retinue by which he was attended,
he went in that night only thirty yojanas. On arriving at the
river, he enquired its name from the noble, and when he was
told that it was Anémé, illustrious, or honourable, he received it
as another omen in his favour. It was 800 cubits in breadth,
but the horse carried both the prince and the noble across, at
a single leap, and alighted on the other side upon a bank of sand
as white as silver. At this place he presented the horse Kantaka,
together with his personal ornaments, to Channa, and gave him
permission to return to the city. The noble also wished to
abandon the world; but the prince asked what, in that case,
was to become of the horse and the ornaments of which he had
divested himself, and how Sudhddana and Yasddhara were to
learn whither he had gone. At a future time he promised his
faithful attendant the accomplishment of his wish, but charged
him now to go and inform his father, mother,* wife, and the
people of the city, that as he had become a recluse they were not
to sorrow for him; and he requested that care might be taken of
his son Réhula, as he would not see him again until he had
become Budha. The noble wept on hearing these words. This
was not the only occasion on which Bddhisat had received the
assistance of Channa. In former ages he had derived from him
the most efficient aid, in times of difficulty.t The horse under-

* The principal queen of Sudhddana, Prajdpati, must be intended, as his
own mother died soon after his birth.

+ Numerous instances in which this aid was granted are inserted in the
original text.
VII. LEGENDS OF GOTAMA BUDHA. 165

stood what was said by his master, and as he knew that he
should never see him again, he became exceedingly distressed,
his breast clove in sunder, and he fell dead upon the ground ;
but he was immediately born in Tawutis4 as the déwa Kantaka.
The noble, thus overtaken by a double affliction, then returned
to the city, where he made known all that had occurred.

The prince knew that in order to become an ascetic his hair
must be cut off; and as there was no one there to perform this
operation for him, he took his sword in the right hand, and
holding his hair by the left, he cut it off.* Then reflecting, ‘If
Tam to become Budha, my hair will remain in the sky, on being
thrown upwards; but if Iam not it will fall to the ground;”
he threw it into the air, where it remained suspended, at the
height of about sixteen miles from the earth, like the beautiful
bird called a kala hansa. To preserve it, Sekra brought a golden
casket sixteen miles in size, and having placed the hair in it, he
deposited it in the déwa-léka Tawutisa, in a dagoba called
Salumini-sdeya, where it is worshipped by the déwas until this
day. The brahma Ghatikara, who had been the friend of B6-
dhisat, from the time of Kasyapa Budha, during a whole
Budhantara, brought the eight articles requisite for a recluse,
being the fourth set found in the petals of the lotus, at the
beginning of the kalpa, and delivered them to Sidhartta, who,
after putting on the robe threw his former garment into the sky,
whence it was taken by Maha Brahma to the brahma-léka, and
deposited in a golden dagoba, 192 miles in size. After this, as
he thought that some one might come from the city, in order to
persuade him to return, he went to the mango garden called
Anupiya, where he remained seven days without food, from an
excess of joy ; and at the end of this period, early in the morning,
he went on foot 480 miles, to the city of Rajagaha,t which he

* The hair was then only two inches long ; and it arranged itself (on his
head), curling to the right hand; and during the rest of his life his hair
remained of the same length. His beard also was proportionate, nor had he
occasion to shave any more.—Turnour.

+ This place is still known by the name of Rajagriha, and is situated about
sixteen miles south of the city of Bahar. It was abandoned by Asdka, and
when visited by Fa Hian was entirely desolate and uninhabited, though
a few Budhistical remains could be traced. The surrounding country is
covered with a great variety of ruins. It is a celebrated place of Hindu
pilgrimage, and is also honoured by the Jains, who every year resort thither
in great numbers, and have built temples on the five hills by which the valley
is surrounded. In 1811 there was a Hindu hermit here who had seated
himself in the open gallery of a thatched hut, where he sat all day in the
166 A MANUAL OF BUDHISM.

entered by the eastern gate, and went from house to house in
regular order with the alms-bowl. ;

At this season there was celebrated in the city a nekata
festival, called Atsala-keli, which commenced on the seventh
day of the moon; and as all the citizens had left their usual
employment to see the sports, not fewer than sixteen kelas of
people gathered around him to gaze upon his beauty. Some
said that the regent of the moon, from fear of the asur Rahu
had come down to the earth; others said that it could not be the
regent of the moon, but that the déwa Ananga had come to see
their festival; but others said that it could not be Ananga, as
his body.was half burnt by Maha Iswara, and upon this recluse
they could see no marks of fire. It was then argued that he
was Sekra; but others replied, ‘‘ How you talk? How could it
be Sekra? Where are his thousand eyes? Where are his
elephant, his discus, and his throne? It must certainly be
Maha Brahma, who has come to see if the brahman ascetics are
diligent in the study of the four vedas.” Others again main-
tained that it was neither the one nor the other of these beings,
but a holy personage who had come to bless the world. The
citizens informed the king, Bimsara,* that a mysterious being was
seen; but whether he were a yaka, a déwa, a brahma, or Vishnu,
they were unable to tell. The king went to look at him from
one of the towers of the palace, but he said to his courtiers, “I
cannot decide whether it be a déwa or not; but let some one
follow him when he leaves the city, and watch him; if he be a
demon (one. not a man) he will vanish; if he be a déwa, he will
ascend into the sky; if a naga, he will descend into the earth ; if
a garunda, he will fly away like a bird; but if a man, he will eat

posture in which Budha is represented, without motion or speech, but well
besmeared with cow-dung.—Hamilton’s Gazetteer. The Pijawaliya says of
this city, “ It is called Rajagaha because it was founded by a king, and every
house in it resembled a palace. It is surrounded by mountains. In the time
of the Budhas it is like one vast round in which the priests can go from
house to house to receive alms. At the birth of a Budha or a chakrawartti
it e a city; but at other times it is a forest, inhabited by rdkshas and
yakas.”’

* It is said in the first volume of the Dulvd, in Tibetan, that the king of
Anga, whose capital was Champé, conquered the king of Magadha, whose
capital was Rajagaha, previous to the birth of Sdikya (Gétama). When
Vimbasava (Bimsara) grew up, he invaded Anga, and caused the king to be
slain ; after which he resided at Champa, until the death of his father, and
then returned to Rajagaha.—Csoma Kérési.
VIL LEGENDS OF GOTAMA BUDHA. 167

the food he has received, in some convenient place.’ When the
prince had received as much food as was sufficient, he retired
from the city to the rock Péndhawa, and under the shade of a
tree began to eat the contents of his alms-bowl. Previous to this
time he had always been accustomed to the most delicate fare ;
but even the sight of what he had now to eat was enough to turn
his stomach, as he had never seen or touched such food before ;
but he reflected that it was necessary he should endure many
hardships if he wished to become Budha, and that he must
conform in all things to the precepts. Thus he spake unto
himself, “ Sidhartta! thy body is not of polished gold; it is
composed of many elements and members; this food, entering
into the house of my body, will be received into the mortar of
my mouth, where it will be pounded by the pestle of my teeth,
sifted by the winnow of my tongue, and mixed with the liquid
of my saliva, after which it will descend into the vessel of my
abdomen, and pass into the oven of my stomach, there to be
again mixed with the water of my gastric juice, and reduced by
the fire of my digestive faculty ; the fan of my wind will blow
this fire ; in sixty hours (aday) this food willturn to excrement,
and be expelled. This food is therefore clean and pure in com-
parison with that into which it will be converted, Sidhartta!
thy body is composed of the four elements, and this food is the
same; therefore, let element be joined to element.” By these
meditations he overcame his antipathy to the food, and swallowed
it. The messengers informed the king that the recluse had
eaten the food; whereupon Bimsara went to the rock, and
enquired what was his name and family, when he discovered that
in former years he ‘was his own friend. On learning the dignity
of the prince’s character he expostulated with him and said,
“What is this that you are doing? No prince of your exalted
race was ever before a mendicant, There are connected with
Rajagaha 80,000 inferior towns, and 18 kelas of people; the
countries of Angu and Magadha are 4,800 miles in extent, and
bring me in a countless revenue. The city was once the residence
of a Chakrawartti; and even now there are the five grades of
nobles; therefore, come, and divide the kingdom with me.” But
the prince replied, ‘‘In seven days I shall reject the Chakra-
warttiship ; so that if I were to take the half of your kingdom, it
will be like throwing away the magical jewel, chintd-manikya,
168 A MANUAL OF BUDHISM.

for a common stone. I want not an earthly kingdom; I seek
to become Budha.” The king tried in many ways to overcome
his objections ; but as he could not prevail, he received from him
a promise that when he began to promulgate his doctrines, his
first discourse should be delivered in Rajagaha. The king then
returned to the city.

3. Gétama as an Ascetic, preparatory to the reception of the
Budhashap.

When going away from the rock, Sidhartta fell in with two
ascetics, Al4ra and Uddaka; but as from the dhyana he exercised
in their company he was not able to attain the Budhaship, and as
he reflected that he must endure many things to prove the firm-
ness of his resolution to déwas and men, he went to the Uruwela
forest,* where he remained in a place adapted to the exercises of
meditation. In a former age there were 10,000 ascetics resident
in that forest, and it was their custom that when any of them
were troubled with evil thoughts, they arose early in the morn-
ing, and going to the river, entered it, and waded on until the
water reached to their mouths, when they took up a handful of
sand from the bottom and put it in a bag. They afterwards
confessed the fault of which they had been guilty, in the midst
of the assembled ascetics, and threw down the sand in their
presence, as a token that the appointed penance had been
performed. By this means, in the course of years, a sandy plain
was produced, sixteen miles in size; and in after ages the kings
of that country placed a fence around the spot, in order to do it
honour, as it was considered to be sacred ground. At this place
the prince began the exercise of the austerities he had to perform.

The five brahmans, Kondanya, Bhaddaji, Wappa, Mahanamé.
and Assaji, in going from place to place, found out the retreat of
Sidhartta ; and they remained with him six years, practising
austerities, as they thought thus continually :—“ To-day he will
become Budha, or to-day ;” and during this period they assisted
him by providing what he required to eat and drink. But the
prince reflected that by living in this easy manner he was not

* The tikiwa explains that the name Uruwélaya is derived from urn,
sunds, and wélaya, mounds or waves, from the great mounds or columns of
sand which are stated to be found in its vicinity, and which have attracted
the attention of modern travellers also.—Turnour.
VII. LEGENDS OF GOTAMA BUDHA. 169

taking the proper course to become Budha, and that he must
endure hardships of a kind much more severe. “If I receive,” he
thought within himself, ‘as much food as a sesamum seed in size
it would be sufficient; I require nothing more than a pepper pod,
or a small fruit; with only this I can still live.” The déwas, as he
would not receive sustenance by the mouth, afforded him nourish-
ment through the pores of the skin, by which they imparted mois-
ture to his body. In this way his life was preserved; but from
rejecting all solid food, his body became of a dark colour, and the
thirty-two signs disappeared. From the same cause, though he
had previously the strength of ten kétis and ten thousand
elephants, he was now so reduced as to be unable to stand; and
one night, after walking and meditating until the third watch,
he fell senseless to the ground. The déwas assembled around him
in sorrow. Some said, “The prince has endeavoured to become
Budha, but has failed in the attempt; he is now dead.” Others
declared, ‘‘ He is not dead: he will soon revive; he will yet be-
come Budha, and until that time no harm can possibly bappen
unto him.” A déwi who had seen him laid upon the ground,
went to Kapilawastu, and entering the king’s apartment, caused
a light to appear. The king asked who she was, and she said that
she had come to inform him that his son had just departed to the
other world. Sudhddana then asked if the prince had become
Budha before he died ; and when she replied that the austerities
he was practising in order to become Budha had caused his death,
he said that he could not believe his son was dead, though a
thousand déwas were to declare it, because he had himself tokens
by which he knew that the wish ofthe prince would most certainly
be accomplished. There were many other déwas who went to in-
form the king of his son’s death, but he did not believe any of
them. The déwi, on returning to the forest, saw that the prince
had recovered, upon which she again went to the palace, and in-
formed the king.

The efforts of Sidhartta to obtain the Budhaship were like those
of a man trying to overturn Maha Méru. As his strength was so
much reduced, in order to regain it he went from place to place
with the alms-bowl, and again partook of food. By this means the
beauty of his body was restored, as well as the thirty-two signs.
The brahmans also, when they saw that he had begun to take the
alms-bowl, after practising austerities during six years without
170 A MANUAL OF BUDHISM.

becoming Budha, took their bowls and robes, and leaving the
prince, went to Isipatana, near Benares.

At that time there was residing near the forest of Uruwela a
noble whose name was Sénd4ni, in a village of the same name.
His daughter, Sujité, one day took an offering to the déwa of a
nuga tree, called Ajapala, and made a vow that if he would pro-
cure her a noble husband, and her firstborn should be a son, she
would present an offering of rice-milk yearly, with a lac of
treasure. The wish of the maiden was accomplished ; she married
a nobleman of Benares, and had a son; and she now prepared to
fulfil her vow. For this purpose she caused a thousand cows to
be fed in a meadow of the richest grass; with the milk that these
cows gaye she nourished 500 other cows; with the milk that
these gave she nourished 250; with the milk of the 250, she
nourished 175; thus gradually decreasing to 64, 32, 16, and 8
cows. This was done that milk of the very best kind might be
procured. On the morning of the day of the full moon, in the
month Wesak, the cows gave milk of themselves, without its
being drawn from them, sufficient to fill the vessels, before the
calves were loosed to suck the teats.

In the night previous, Sidhartta saw a number of dreams. All
the Budhas are accustomed to see dreams of a similar kind, on the
night of the 14th day of the month Wesak. 1. After falling
asleep, the whole earth seemed to be his couch, and the rocks of
Himala were his pillow; the four seas overflowed until they
reached his arms and feet; the sakwala-gala touched his fingers ;
and when he looked up he saw all the déwa and brahma lékas. On
awaking, he considered what this could mean, and received it as
a token that his wish was about to be accomplished. ‘The couch,”
said he, “ represents my Budhaship ; the pillow, my all-pervading
wisdom ; my doctrines will fill the whole sakwala; and as I saw
all the three worlds, all the beings in the three worlds will receive
my assistance; to-morrow I shall become Budha.” 2. The second
dream was this: From his navel there shot forth an arrow, which
gradually increased in length, until it reached the brahma ldka.
When he awoke, he reflected that as the arrow pierced the three
worlds, so would his doctrines penetrate everywhere; and that
as the arrow proceeded from his navel, so would he, himself, be
the source of all truth. 3. He saw numberless worms with white
bodies and black heads, which crept upon his foot and reached
VIL LEGENDS OF GOTAMA BUDHA. 171

his knee; and he reflected that in this manner all beings would
cling to him for protection. 4. Numbers of the bird called lihini
flew to him from the four quarters ; when ata distance they were
of different colours, but as they approached him, they all became
of a golden hue. By this he perceived that although men were at
that time of different sentiments and religions, they would all
embrace one doctrine, and put on the yellow robe. 5. In his
dream he climbed a mountain, sixteen miles high ; it was one mass
of disgusting filth; but as he trod its surface, the sole of his foot
was not in the least defiled. And he reflected, that though his
followers would bring to him and his disciples the four necessaries
of the priesthood, neither he nor they would fix their affections
upon them, they would be free from all cleaving to them or defile-
ment therefrom. These five dreams were received by the prince
as encouraging signs; and having washed his mouth, he took the
alms-bowl and robe, and after receiving alms in the village of
Séndni, sat down at the foot of the nuga tree, Ajipala, with his
face towards the east. At this time the leaves of the tree shone
like gold, in consequence of the splendour that proceeded from
his body.

When Sujata saw that the cows gave milk of their own accord,
she took it in her own hand, and boiled it with sandal and other
fragrant woods; but when placed upon the fire, along with rice,
it did not boil over like other liquids. The bubbles that were
formed all went towards the right side, and there was no smoke.
The déwas of the four quarters now came, and kept watch on
each side; Sekra kept the fire burning ; Maha Brahma sat above
the fireplace, holding an umbrella; and the déwas of the 10,000
sakwalas brought the most agreeable substances they could find,
and put them in the vessel. The wonderful sight presented by
the boiling liquid was observed by Sujata, who said that such a
thing had never been seen before. She then called her slave
Purnna, and told her to go and sweep carefully the ground near
the tree. The slave ran quickly to the place, and saw the prince
sitting, resplendent with the six rays, so that he seemed to be all
of gold; and as she thought it was the déwa of the tree, who had
come tu receive the intended offering in his own person, she went
and informed her mistress. Sujdté was greatly pleased with this
intelligence, and said, that as Puirnna had been the bearer of in-
formation so important, she would adopt her as her eldest
172 A MANUAL OF BUDHISM.

daughter, and give her ornaments suited to herrank. Then put-
ting on her most costly garments, she poured the rice-milk into a
yolden vessel, worth a lac of treasure, with a golden cover ; and
placing it upon a tray of the same precious material, she carried
it wpon her head to the tree, accompanied by a procession of
16,000 maidens. When she saw the prince, her joy was further
increased ; and she approached him dancing, to present the food
she had prepared. On its being offered, he looked behind for the
alms-bowl given to him by Maha Brahma, but it had vanished ;
and as he had nothing in which to receive it, Sujata took off the
cover of the vessel, and presented it to him asan alms-bowl. She
afterwards brought perfumed water that he might wash his hand ;
and saying, ‘‘ The wish of my heart is accomplished; may your
wish be accomplished as well;” she went away. It was in the
time of Piyumatura Budha that she became wishful to have the
opportunity of making the rice-offering to a Bédhisat; and from
that period, through the whole of a kaplaksha, she was preserved,
through the merit obtained by this wish, from being born in hell.

After receiving the food, the prince arose, and taking his alms-
bowl he went to the river Niranjara; and after the manner of
former Budhas, as he perceived what they had done, he bathed at
a place called Supratishtita, and then sat down, with his face to-
wards the east ; and having divided the food in his bowl into
forty-nine portions, being one for each day he had afterwards to
fast, he ate it on the bank of the river. At the conclusion of the
repast, he reflected that he must now, in the order of events, cast
the alms-bowl into the river,* and that if it swam against the
stream, it would be an evidence that he was upon that day to be-
come Budha. When the bow] was thrown, it floated like a ship into
the middle of the stream; and then, like a swift horse, it proceeded
against the stream to the distance of 80 (or, as some authorities
say, 87) cubits, and then sank. After this it descended to the léka
of the ndga king, Maha Kalan, with a tinkling noise, where it
remained, surmounting the bowls of the three former Budhas.
When Kalana heard the noise, he said, “Yesterday a supreme
Budha appeared ; the day before that a supreme Budha appeared ;
to-day a supreme Budha will appear.” This was said because a
day in a ndga-léka is a Budhantara.

* On the day that Xerxes passed the Hellespont, he poured a libation into
the sea from a golden vessel, and then threw the vessel into the water,
together with a golden goblet.—Herod. vii. 54.
VII. LEGENDS OF GOTAMA BUDHA. 173

From the river, Sidhdrtta went to a forest on its bank,* and
sat down at the foot of a sal-tree, where he remained the rest of
the day, during which period he gained the five supernatural en-
dowments, pancha-abhigny4, and practised the eight modes of
abstract meditation, ashta-samdpatti. From the sal-tree to the
béd-tree, soon to become s0 illustrious, the déwas made an orna-
mented path, 38000 cubits broad, and at night the prince
proceeded along its course, attended by a vast concourse of
déwas, nagas, and other beings. On his way, he was met by
the brahman Santi, who gave him eight bundles of kusa grass,
as he knew that they would be required, and prove a great
benefit. On approaching the bd-tree, the prince first went to
the south side, and looked towards the north; but the southern
sakwalas appeared to him as if depressed, and the northern as if
raised. He then went to the western side, and looked towards

* This country was afterwards called Budha Gaya. It was completely
deserted when visited by Fa Hian, who calls it Kia ye. Hiuan Thsang says
that the town is situated in a very strong position, but he found very few
inhabitants. A few hundred yards west of the Nilajen river, in a plain of
great extent, about five miles from Gaya Proper, there are remarkable
remains, that now consist of confused heaps of brick and stone, exhibiting
traces of having been once regularly arranged. There is a building called
the temple cf Budha, built of brick, and lofty, resembling at a distance a huge
glass-house (probably a ddgoba), and now so honey-combed with age as to
excite surprise that it continues erect. The religion of Budha may be con-
sidered as completely extinct in this neighbourhood, but a few pilgrims come
occasionally from distant countries to visit its monuments. On the terrace
behind the temple a peepul tree is growing, which the Hindus suppose to
have been planted by Brahma. It is supposed by the Budhists that it is
exactly in the centre of the earth. In 1812 this tree was in full vigour, and
appeared to be about 100 years of age; but a similar one may have existed
in the same place when the temple was entire ; a circular elevation of brick
has been raised round its root, in various concentric circles, and on one end
of these has been placed a confused heap of images and carved fragments of
stone, taken from the ruins. Indeed the number of images scattered about
this place, for 15 or 20 miles in all directions, is almost incredible 3; yet they
all appear to have originally belonged to the great temple or its vicinity.
which seems to have been the grand quarry for the whole, and carried from
thence to different places. Many of these images are now worshipped by
the Brahmanical Hindus. Besides inscriptions establishing the Budhist
origin of many of these images, they may be distinguished by the enormous
size and distension of their ears, and also by a mark on the palm of the hand
and soles of the feet (the chakra)—Hamilton’s Gazetteer. The statement
is true that the Budhists believe ihe bé-tree to be in the’ centre of Jambud-
wipa. The Greeks had a similar superstition relative to Delphi, which they
called umbilicus terre. They said that two birds were sent by Jupiter, one
from the east and the other from the west, in order to ascertain the true
centre of the earth, which met at Delphi. In 1833, I saw the Greek Chris-
tians, in the Church of the Sepulchre at Jerusalem, offer lights to » short
marble pillar, under the supposition that it stands in the centre of the world.
174 A MANUAL OF BUDHISM.

the east; but the eastern sakwalas appeared as if lowered, and
the western as if elevated. He next went to the northern side,
and looked towards the south, but in these directions also similar
appearances were presented. By these tokens he knew that none
of these sides were adapted to his purpose, as they wanted sta-
bility; he therefore went to the eastern side of the trees and
looked towards the west; and as the side on which he stood was
fixed and firm, he there remained, This was the place where
the former Budhas overcame Mara, and all evil desire was de-
stroyed.* Therefore, in the same place he threw down the
bundles of kusa grass he had received from the brahman, and at

* In 1833, Budha Gaya was visited by two Burmese envoys from the king
of Ava, accompanied by Captain G. Burney. In the 20th volume of the
Asiatic Researches, there is a “ Translation of an Inscription in the Burmese
language,” discovered at that time, in the court of the monastery called Guru
Math. The translation is by Colonel Burney, who transmitted to the Bengal
Asiatic Society a translation of the report made by the vakeels to the king,
“together with a copy of a picture representing the peepul (bd) tree and the
surrounding scenery, made by a Burmese painter in the suite of the vakeels.”’
A fac-simile of the inscription appears in the Researches, but the picture is
not given. The vakeels write to the king thus :—‘‘ Proposing to invite a
piece from the western branch of Boodh’s excellent tree, to proceed to the
Burmese kingdom, to the spot where religion shines and the protector of
religion dwells, your majesty’s slave Mengyee Maha-tsee-thoo, walked round the
tree from right to left, and poured out some rose water, when owing to the
great virtues of your majesty, worthy to be styled protector of religion, your
slave beheld within the brick platform of five gradations, which surround the
body of the tree as high up as the branches strike off, what was wonderful,
having never happened before, most curious and most excellent, and what
contradicts the common saying, that a small peepul tree does not grow under
a large one ; it was a Boodh’s adorable tree, of the size of a Chinese needle,
with only four leaves, and evidently produced by and of the same constituent
part as the (large) Boodh’s excellent tree. Delighted with joy, your majesty’s
slave repeated his solemn appeal, and carefully gathered this plant. It is
growing in your slave’s possession, but in consequence of the stem and leaves
being very tender, it cannot now be forwarded to your majesty.” The
junior envoy says in his journal. “The principal guardian of the tree, Mu-
hunt Jogee, told us that the English chief has given him 27 villages con-
tiguous to Boodh’s tree, and that he lives on the revenue derivable from the
same. He occupies a three-storied brick house, with all his disciples and
subordinate jogees, living in the lower and uppermost portions of it. On
asking him how many disciples and followers he had, he said upwards of
500, some near him and some at u distance. . . . The circumference of
Boodh’s tree, on a line with the top of the encircling brick platform of five
gradations, which forms its throne, and is 35 cubits high, measured 19 cubits
and 10 fingers’ breadth. The tree rises 44 cubits above the brick platform.
From the top of the tree to the terrace on the ground, on the eastern side,
may be 80 cubits, or a little more only ; apparently the boughs and small
branches, which once grew upwards, have in consequence of the great age
of the tree spread out laterally, and this is the reason why the present height
of the tree does not correspond with that mentioned in the scriptures.”—
Col. H. Burney, Asiatic Researches, vol, xx.
VII. LEGENDS OF GOTAMA BUDHA. 175

the spot where they touched the ground, the earth opened, and
by the power of his péramitds a throne arose, 14 cubits high,
the roots of the grass being hid, whilst the blades appeared as a
beautiful canopy, wrought by the skill of a clever workman.
At the sight of this throne, the prince rejoiced ; and when he
sat down upon it, he was animated by the utmost courage. The
déwas and brahmas, knowing that this was the day of the great
triumph of the Budha, came from the 10,000 sakwalas that they
might witness his battle and victory.

4, The Contest with Wasawartti Mara.

The déwa Wasawartti-mara* reflected thus :—This is the day
on which Sidhértta will become Budha; but I must go and endea-
vour to prevent it; I have been trying for the space of six years
to overcome him, but have not been able; if this opportunity be
lost, no other will be presented.” He then struck the great
drum called Wasawartti-ghésd, and all the déwas and brahmas,
on hearivg its sound, trembled with fear and shut their eyes ;
but to the prince it was as the rolling of the timbili drum,
struck in seasons of festivity. It was a sign to him that Mara
would come to do battle; and as he knew who would be the con-
queror, and that by this means his prowess would be proclaimed
to the world, he sat in peace, undisturbed. When the retinue
of Mara heard the sound of the drum, they concluded that their
lord was about to fight some battle, and therefore gathered
around him, all carrying weapons. The déwa mounted his ele-
phant, Girimékhala, 150 yojanas high, and as he knew that he
would not be able to conquer with one weapon alone, he made
unto himself 500 heads, with 1000 red eyes, and 500 flaming
tongues ; he had also 1000 arms, in each of which was a weapon,

* Wasawartti Mara is the ruler of the sixth déwa-léka. No reason is
assigned for his opposition to Budha, but the fear that by his discourses
many beings would attain the blessedness of the brahma-ldkas and the privi-
lege of nirwdna, which would prevent the re-peopling of the inferior world
in which he reigned, when the déwas then inhabiting it had fulfilled their
period of residence. There can be no doubt that the whole history of this
battle was at first an allegorical description of an enlightened mind struggling
with the power of evil. It may refer to some reality experienced by Gétama,
when in the solitude of the wilderness he was led to feel the “accusing
thoughts” of which the apostle speaks, and to seek the attainment of a higher
and better state of mind. Mara is called by Csoma Kérisi, “ Kama-deva,
or the god of pleasures.”
176 A MANUAL OF BUDHISM.

and yet no two of these weapons were alike. As he knew that
the task he had undertaken would be difficult to accomplish,
from the power and wisdom of his opponent, he concluded that
it would be better not to approach him in front, lest he should
be seen from afar, and the mind of the prince be prepared for
the attack ; it might be that if he approached from behind and
made a noise, Sidhartta would look to see what was the matter,
which would be the proper moment in which to seize him. He
therefore proceeded stealthily to the western side of the sakwala-
gala. The army that accompanied him extended on every side
164 miles, and its weight was sufficient to overpoise the earth.
No two of the warriors had the same appearance ; they assumed
the most frightful forms, appearing like lions, tigers, panthers,
boars, bears, buffaloes, bulls, nagas, garundas, polongas, and
pimburas, all with hideous faces; the snakes stretched out their
necks; other animals tore up trees by the roots; they rolled
round their heads, struck each other as if in mortal combat,
made mouths in the middle of their bodies, from which they put
out their tongues and caused dirty saliva to exude, chased each
other hither and thither, manifested various kinds of evil dis-
positions, brought terror upon all who saw them, and extended
themselves from the sakwala-gala to the bd-tree, without any
intermediate vacancy.

‘When the déwas heard the noise of the army as it approached
the tree, they all fled from the 10,000 sakwalus. Kaland, who
had come to dance in the presence of the prince, and sing hymns
in his praise, accompanied by 60,000 nagas, descended 8000
miles into the interior of the earth, to the ndga-léka, Manjarika,
on arriving at which he covered his face with both hands, and
cried out, “ Alas ! the glory of Sidhartta will this day be extin-
guished !” and having said this, he fell flat upon his couch, with
his face downwards. Then the Sekras of the 10,000 sakwalas
threw down the shells that they held in their hands, and fled
away ; but Sujampati, the Sekra of our own favoured sakwala,
because he was born here, and had the power resulting from
great merit, and was moreover very courageous, did not leave
his place; nor did he throw down his shell; mounting to the
summit of the sakwala-gala, he stood looking towards the bd-
tree. Thus also the Sujima and Santusita déwas of the 10,000
sakwalas, throwing down whatever they had in their hands, fled
VII. LEGENDS OF GOTAMA BUDHA. 177

away. The Sahampati Maha Brahmas of the 10,000 sakwalas
fled away in like manner, after they had stuck their umbrellas,
like so many moons, upon the summit of the sakwala-gala.
When the prince perceived that all the déwas had fled,
without any exception, he still remained unmoved as the rock
Maha Meru, and fearless as the king of the lions when he sees a
herd of elephants. Then seeing the army of Mara coming
towards him, he thought thus: “This great army comes to
fight against me alone; my parents are not here: no brother is
with me; nor is any one else present to assist me ; therefore the
paramita of truth that I have kept perfectly during four asankyas
anda kap-laksha must be to me as a mother; the paramita of
wisdom must be to me as a father; my knowledge of the
dharmma must be to me as an assisting brother; my pdéramita of
kindness must be to me as most excellent friends; my firm
faith must be tome as a beloved parent; my pdramita of patient
endurance must be to me asa helping son; these six relatives
have continually preserved me until now, not leaving me for a
single day or hour; therefore my relatives that are as my life
are here: the thirty péramités that I have kept continually until
now, without any intermission, shall this day be as thirty
warriors to protect me; and thus I have powerful defenders ;
the thirty-seven great virtues of the Budhas are my nobles; the
countless assemblage of my observances is as a powerful army.
This powerful army of my observances will not leave me to-day.
My profound endowments will be to me as a deep fosse; my
renowned benevolence will be to me as water filling it; and with
this fosse around me the approach of my enemies shall be
prevented. My pdramitds shall be to me as bricks for the
building of a strong wall, so high that it shall touch the
brahma-léka; and this wall shall keep off my enemy Mara
when he approaches. The four great duties, chatuparisudhi-
sila, that I have constantly attended to, shall be as gates; the
four observances of the senses, indrasangwarasila, shall be as
four trusty servants, who shall stand as wardens; and my
wardens will not to-day open the gate to my enemies, but will
protect me. This my throne shall be to me as the place of
honour ; this my illustrious bé-tree shall be to ‘meas a triumphal
canopy; and these two assistances, that have been produced by

my own power, will not leave me to-day.” Thus the prince was
N
178 A MANUAL OF BUDHISM.

encompassed by his péramitdés as by a fortification; and by his
obedience to the precepts, as by a city surrounded with a wall
and well defended; and he was therefore without fear.

At this moment Mdra came behind the tree, but he was not
able to approach it, on account of the splendour proveeding
from the body of Sidhdrtta; so he caused a mighty wind to
arise, that he might hurl him into the next sakwala; and a
violent wind it was, as it tore up rocks twenty or thirty miles in
size, threw down great trees, and blew as at the end of a kalpa;
yet as it went and came, not even a leaf of the tree was shaken,
not even the corner of his robe was disturbed, nor was a single
hair of his head at all moved; like a gentle and agreeable breeze
it refreshed him, did homage to him, and passed away. Then
Mara, that he might see into what sakwala the prince was blown
by the storm, mounted to the top of the Udayagiri rock; but
when he saw his body still resplendent as the orb of the sun, he
became angry as a stricken serpent, and thought within himself,
“T will cause a thick rain to fall and destroy him by the force of
the water ;” intending to cause a rain like that which falls at the
end of a kalpa.

By his great power, Mara caused a hundred and a thousand
clouds to arise, and spread in the ten directions the noise of a
thunder-storm; a hundred lightnings played, rain-drops fell, in
size like a palm-tree, ploughing the earth, and bearing along
many trees; but when it approached Sidhartta, it did not wet
even the hem of his robe; it was refreshing to him, as it fell
like a shower of water lilies, did him honour, and went away.
Mara again looked to see whether he had given up the desire to
become Budha, or to see into what ocean he had been driven by
the force of the stream; but when he saw the renowned mouth
of the prince, shining like a full moon, he became angry as a
goaded elephant, and he thought, “I will now destrey him by
crushing him to pieces,” intending to bring upon him a shower
of rocks. He therefore hurled through the sky a hundred
thousand burning mountains, twenty or thirty miles in size; but
when they approached the prince, by the power of his obedience
to the precepts, they were converted into garlands of sweet
flowers, and arranged themselves in order around him, like a
floral offering.

“ What,” said Mara, ‘is Sidhartta not yet ground to powder ?
VII. LEGENDS OF GOTAMA BUDHA. 179

Does he still wish to become Budha?” and when he saw his :
mouth shining like a golden mirror, he became angry as an
elephant that has struck his foot against a stone. Then he
thought, “TI will on as golden body, his ears, and his nose, by
a shower of weapons,” causing a shower of weapons to fall. Sharp
on both sides were the weapons that fell, swords and spears,
arrows and javelins, like a shower; but by the merit of his
wisdom, the weapons were changed into flowers on their passage,
and fell as if they were presented as an offering.

When Mara looked to see if the prince’s body was not cut to
pieces, he beheld his mouth beautiful as the water-lily ; and at
the sight he raged like straw cast into the fire. Now he thought,
“J will at this time burn him,” causing a shower of burning
charcoal to fall; but it fell at his feet, by the power of his
various paramitds, like an offering of rubies; and when the
déwa looked again to see the effect produced by the fire upon
his victim, or whether he yet desired the Budhaship, and
beheld bim like the summit of a golden mountain whence the
darkness is receding, he became tremulous as grains of salt
when cast into the fire. After this he resolved to try what a
shower of fiery ashes would accomplish; but they vanished
away,and in their stead there was an offering of fragrant
sandal-powder.

The next attempt of Mara was to bring against the prince a
shower of fine burning sand; but it fell at his feet like pearls ;
and he was still seen seated upon the throne in beauty, like a
sal tree covered with flowers. The déwa now became agitated
as a flame exposed to the wind, and rained a shower of burning
filth; but it fell like an offering, as of perfumes presented at a
festival, and Sidhartta was seen as a brilliant. gem. Next there
was caused by the same power a thick four-fold gloom; but
when it approached the throne it vanished away, like darkness
at the approach of the sun, and became an offering of light.
When Mara looked to see what was the effect of the darkness,
and beheld the prince yet unmoved, his mouth full of friendship,
like a golden tal-fruit falling ripe from the stalk, he became
angry as an elephant that has seen a préta.

Thus these nine dangers, wind, rain, rocks, weapons, charcoal,
ashes, sand, mud, and darkness, did no harm whatever to
Sidhértta, but were converted into offerings. When Mara

nN 2
180 A MANUAL OF BUDHISM.

perceived this, as he was unable to approach the prince, he said
angrily to his army from a distance, “All of you, seize Sidhartta,
pierce him, cut him, break him to pieces, grind him to powder,
destroy his desire to become Budha, do not let him escape.”
Saying this, he mounted his elephant Girimékhala; and bran-
dishing his formidable discus on every side, he approached the
prince, and threw it towards him. Were this weapon to be
thrown against Maha Mérnu, it would cleave the mountain in
twain as if it were a bamboo; were it cast into the ocean, its
waters would be dried up; were it hurled into the sky, it would
prevent the falling of rain for twelve years; but though it has
such mighty energy, it could not be brought to approach the
prince who was seeking the Budhaship; through his great
merit, it rose and fell in the air like a dry leaf, and afterwards
remained in splendour above his head, like a canopy of flowers.
The warriors of Mara meanwhile said to each other, “It is to
no purpose now to look for Sidhartta, as he is undoubtedly
destroyed; never before this time did our divine master throw
the discus; to look for him now would be useless ;” yet after
poising for a time a hundred thousand rocks, they hurled them
in the same direction, which however, became only like an
offering of sweet-scented flowers. The déwas who had remained
hid among the sakwala rocks now lifted up their heads to see
what was going on; and exclaimed in fear, ‘‘ This day the glory
of Sidhartta disappears; Mara has thrown the discus!” But
when Mara saw that he could not shake the prince by the power
of this formidable weapon, he went in front of him, burning
with anger like the fire at the end of a kalpa, and rolling round
his red eyes he took his thousand weapons into his thousand
hands, and brandishing them before the prince, he said, “I will
take thee by thy two legs, and hurl thee into the next sakwala;
begone from my throne !”

When former Boédhisats received the Budhaship, the Maras
who came to oppose them saw at once the glory of their sacred
mouth (which extended to the sakwala gala), trembled, and
were overcome. But upon the present occasion, Mara had an
advantage not possessed by his predecessors in the same struggle.
For this there was a cause. In the Wessantara birth, Bédhisat
gave away his children, Jali and Krishndjina, to the brahman
Jujaka, who beat them until they bled, and in other ways used
VII. LEGENDS OF GOTAMA BUDHA. 181

them cruelly. On account of those hardships, Krishndjin4 looked
up submissively in her father’s face, weeping; at which he
felt exceedingly sorrowful, from the strength of his parental
affection, and began to consider whether he should not by force
take his children again. It was on account of this hesitancy
that Mara now received power to approach the bé-tree, and say
with a tremendous voice, “Begone from my throne!” Not-
withstanding this stern command, the prince had no fear; he
answered with a smile, speaking in a sweet voice from his lotus-
like mouth, “Sinful Mara! to gain this throne I have practised
the péramitas during four asankyas and a kap-laksha. I am
therefore the rightful owner of this throne. How canst thou
possess it, who hast never accomplished a single pdramita ? ”
When he said this, Mara became still more enraged, like a fire
into which oil is poured, and replied, “I have given more in
alms than thou hast given: I have accomplished more paramitas,
The prince asked, ‘‘ Where are your witnesses ? ”’ on which Mara
stretched out his thousand arms towards his attendant army,
and said, “Hereare my witnesses?”’ Then the warriors re-
plied, “We are witnesses; we are witnesses! ” lifting up their
hands at the same time; and the sound was enough to cleave
the earth; it was like the roar of the sea, and struck the
brahma-loka. Mara proceeded, “ Oh, prince Sidhartta! so great
an army has become witness that I have accomplished the para-
mitds; that you have fulfilled them, produce a single witness.”
“Your witnesses,” replied the prince, “are alive and partial;
mine are not alive, and they are without any partiality ;”” and
like lightning launched from a red cloud, he stretched forth his
hand from his robe. He said further, ‘‘When it was announced
by Dipankara Budha that in due time I should become a Budha,
and I was reflecting on the accomplishment of the thirty péra-
mitds, the ten thousand sakwalas cried aloud; and thou thyself
didst say, Sidhu! Leaving out the other births, in the Wes-
santra birth, when I was eight years of age and determined to
offer an alms; when I gave the elephants, and 700 of all the
articles that I possessed, and went from the city to the rock of
Wankagiri, and gave my children, and my queen Mandri déwi,
and the shower of water lilies fell; at these seven periods thou
thyself didst cry out (in approbation.) Why did not the earth
cry out at the utterance of thy lying witnesses?” At the same
182 A MANUAL OF BUDHISM.

time he stretched out his hand toward the earth ; and the earth
gave out a hundred and a thousand sounds at the same instant,
like the striking of a drum the size of a sakwala with a stick the
size of Maha Méru. Then the earth opened, and mountains of
fire rose up from the 136 hells, and the army of Mara fled away
with a great noise, like leaves driven by the wind, each in a dif-
ferent direction. They threw down their ornaments and weapons,
and their outer garments; and covering their faces with both
hands, without looking at their leader, they went off in great
trepidation. The elephant, Girimékhala, fell upon his knees,
trembled with fear, threw down Mara from his back, curled up his
trunk and thrust the end into his mouth, put his tail between his
legs, growled fiercely, and without looking at his master, fled away.
When the déwa fell to the ground, bereft of his thousand wea-
pons, he exclaimed, “Oh, prince Sidhartta, I perceive that thou
art powerful, and that thou art glorious; thou hast fulfilled the
thirty péramités ; I will proclaim thy courage to the world; I
will proclaim thy power; forgive, forgive!’’ Three times did
he make this exclamation, after which he fled to his own world;
but being ashamed to look at his attendants, he lay down and
concealed his face.*

The déwas of this sakwala now called out to the déwas of the
next, “Mara is overcome, and has fled; our prince Sidhartta is
conqueror!’’ The ndgas of this sakwala called out to those in
the next; as well as the garundas and brahmas. The Sekras of
the 10,000 sakwalas, the Maha Brahmas, nagas, garundas,
suparnnas, and other beings, brought celestial flowers and per-
fumes ; and assembling around the prince, they put their hands
to their foreheads, and made obeisance.

As Mara was unable to bear the ridicule that the déwas
heaped upon him on account of his discomfiture, he arose from
his couch, and came to a certain place in Jambudwipa, where he
assumed the appearance of a traveller; but his mind was still
filled with sorrow, as he reflected that notwithstanding all his
opposition, the prince had become Budha, and would in a little
time preach the bana, by which many beings would obtain nir-
wana. Whilst indulging these reflections he made ten marks

* In the Purdnas there is an account of a battle between Durga and
giant called Durgu, which bears a considerable resemblance to this legend of
the contest between the prince Sidhartta and Mara.
VII. LEGENDS OF GOTAMA BUDHA. 183

upon the ground, as there were ten things that were presented
to his mind ; and as he tried to reckon up the many hundreds
of thousands of ways in which he was inferior to Budha, the
marks were extended to twelve. When Tanhd, Rati, and
Ranga, the daughters of Mara, perceived that their father had
vanished from the déwa-léka, they looked with their divine eyes
to see whither he had gone; and when they had discovered the
place of his retreat, they went to him in the snapping of a finger,
and enquired why he was so disconsolate. Having learnt the
cause, they told him to become cheerful, as they themselves would
‘overcome the prince ; and when Mara replied that their attempts
would be in vain, they said that there was no being whatever
who could withstand their wiles even fora single moment. They
then transformed themselves into 600 beautiful maidens, of
different ages, their dress being arranged in the most wanton
manner. Approaching the prince, they praised the beauty of
his person, and asked why he remained under the tree; had he
no queen, or had he quarrelled with her, or was it to meet some
one whom he loved that he had come to this spot? But Sid-
hértta remained unmoved. Tanhd continued to praise his
beauty, and to flatter him; and when this was to no purpose,
she reminded him that at other times he had sought the enjoy-
ment of what he now refused. But Budha did not even look
at the tempters, and after they had long tried to overcome him
without effect, they fled away.

5. The Reception of the Budhaship.

The sun had not gone down, when the prince overcame Mara.
At the tenth hour, he received the wisdom by which he knew the
exact circumstances of all the beings who have ever existed in
the endless and infinite worlds; at the twentieth hour, he received
the divine eyes by which he saw all things within the space of
the infinite sakwalas, as clearly as if they were close at hand; at
the tenth hour again, he received the knowledge that unfolds the
causes of the repetition of existence, paticha-samuppaéda ; and at
the time that he received this knowledge, by which he was
enabled to investigate these causes from their end to their source,
and from their source to their end, the Great Earths of the 10,000
184 A MANUAL OF BUDHISM.

sakwalas called out in approbation, by sections of twelve and
twelve, a hundred and twenty thousaud times, and said, Sadhu.
After this, Bodhisat obtained, in order, the privileges of the four
paths and their fruition. Then at the dawn of the next day,
every remain of evil desire being destroyed, the beings in the end-
less and infinite worlds, who had not before possessed this privi-
lege, saw a supreme Budha; and as they manifested great satis-
faction, the six-coloured rays from his body were extended to
them. These rays, without staying for so short a period as the
snapping of the finger and thumb, passed onward from sakwala
to sakwala, resembling as they proceed (for they yet continue to
spread, rejoicing the beings that see them in their beauty), a blue
cloud, the rock rose, a white robe, a red garland, and a pillar of
light. Those who see the rays exclaim, ‘“‘ See, what splendid
colours!” and from their satisfaction merit is produced, from
which they obtain birth in this favoured world, and having the
opportunity of seeing a Budha, they are released from the
repetition of existence. The thirty-two wonders presented at his
conception and birth were this day repeated. Not even a hundred
thousand mouths could enumerate the offerings now made to
Budha, or repeat the wonders that were performed.

At the moment the prince became Budha, like a vessel over-
flowing with honey, his mind overflowed with the ambrosia of
the dharmma, and he uttered the following stanzas ;—

Anékajatisangsérang
Sandhdwissang anibhisang

Gahakérakangawesanto
Dukkh4jatipunappunang.

Gahakdrakadithési ;
Punagehangnakéhasi ;
Sabhatephaisukhébhage4,
Gahakitangwisangkhitang ;
Wisangkhéragatangchittang ;
Tanhdnangkhayamajhaga.

Through many different births,

I have run (to me not having found),

Seeking the architect of the desire-resembling house.
Painful are repeated births!

Oh, house-builder! I have seen (thee).
Again a house thou canst not build for me.
VII. LEGENDS OF GOTAMA BUDHA. 185

I have broken thy rafters,

Thy central support is destroyed ;

To nirwéna my mind is gone,

I have arrived at the extinction of evil-desire.*

After the repetition of these stanzas, Budha thought thus : “I
have attained the Budhaship; I have overcome Mara; all evil
desire is destroyed; J am lord of the three worlds; I will there-
fore remain longer at this place, which has been to me so propi-
tious.” Thus reflecting, he remained in a sitting posture upon
the throne for the space of seven days. On this account, the
déwas began to think that he had not yet become Budha, and
that there were other acts he must perform, To remove these
doubts, which were perceived by Gétama, he arose from the
throne, and ascended into the air, where he remained for a
moment, after which he descended to the earth on the north-east
side of the tree; and then, as an act of puja, he continued to look
at the tree during seven days, keeping his eyes immoveably fixed
upon it, animisa ldchana, and performing dhyana. The place
where he did this is called the chaitya, or dagoba, of animisa
léchana. The déwas made a golden path from that place to the
throne; and Budhacontinued during seven days to walk in it
from end to end. This pathway is now called the chaitya of
chankramana, or ambulation. The déwas then made a golden
palace at the north-western side of the tree, where he resided
other seven days, reflecting on the wisdom of the dharmma that
he had acquired. Thus he thought: ‘1 shall remain Budha
forty-five years; Seriyut and Mugalan will be my principal
disciples; I shall have a kela of followers; the religion that I
shall establish will continue during 5000 years; and I shall pro-

* These stanzas are thus translated by Turnour :—‘ Performing my pil-
grimage through the (sansdro) eternity of countless existences, in sorrow, have
I unremittingly sought in vain the artificer of the abode (of the passions,
ie. the human frame). Now, O artificer! art thou found. Henceforth no
receptacle of sin shalt thou form—thy frames (literally, ribs) broken; thy
ridge-pole shattered; thy soul (or mind) emancipated from liability to
regeneration (by transmigration) has annihilated the dominion of the
passions.” And by Gogerly, thus—

“Through various transmigrations
I must travel, if I do not discover
The builder whom J seek ;—
Painful are repeated transmigrations !
I have seen the architect (and said)
Thou shalt not build me anothey house;
Thy rafters are broken
Thy roof timbers scattered ;

My mind is detached (from all existing objects)
I have attained to the extinction of desire.”
186 A MANUAL OF BUDHISM.

pound the discourses of the three pitakas.” In this way the
whole of the dharmma was presented before him, from the words
“anéka jati sangsarang (the first line of the stanzas just recorded)
to the words appamddéna sampidétha” (the last words spoken
by Gétama previous to his death). The place where the dharmma
was thus perceived is called the ratana-ghara chaitya. In the
fifth week, he went to the tree Ajdipala, where he enjoyed the
fruition of nirwdna. In the sixth week, he went to the lake
Muchalinda, where he remained at the foot of a midella tree. At
that time a rain began to fall, which continued during seven days
without intermission, in all the four great continents. The naga
Muchalinda having ascended to the surface of the lake, saw the
darkness produced by the storm; and in order to shelter Budha
from the rain and wind, and protect him from flies, mosquitoes
and other insects, he spread over him his extended hood, which
served the purpose of a canopy, and during the time the sage
was in this position,* he enjoyed the satisfaction of dhyana. In
the seventh week, he went to a forest of kiripalu trees, where he
remained until the 49th day upon a couch of stone. Until this
period he had remained without any other food than the fruition
of nirwana; but on the 50th day, Sekra gave him a piece of
amrata aralu, by which his body received strength; and after its
reception he went to the lake Anotatta, where he washed his
mouth with the water, and used the tooth-cleaner given by Sekra,
after which he returned to the kiripalu forest.

6. The first Offering received by Gotama as Budha.

There were two merchants, Tapassu and Bhalluka, who had
wished during a whole kap-laksha to have the opportunity of
making an offering to a Budha; and they now came from the '
north towards the kiripalu forest, with 500 well-laden wagons.
In the same forest was a déwi, who had formerly been their
relative ; and when she saw them coming, she thought it would
confer on them a great blessing were she to cause them to present
an offering to Gétama. To effect this, she made the wagons sink
in the ground as far as the axle, and the oxen remained with
their knees bent. The merchants concluded that this stoppage

* In painting and sculpture Budha is frequently represented as sitting
under the extended hood of the naga.
VII. LEGENDS OF GOTAMA BUDHA. 187

was caused by some déwa, and with perfumes and lights they
offered up a prayer for assistance. The déwi then appeared to
them in the sky, and said, “From the time that my Budha
became supreme, that is to say, for the space of 49 days, he has
not taken any food; those who have merit are now come to the
forest ; that both I and they may receive further merit, let them
present an offering of acceptable food to our lord.” After uttering
these words, she released the wagons. The merchants, greatly
pleased, presented some delicious honey to Budha. The alms-
bowl given by Maha Brahma vanished when Sujata brought her
offering of milk-rice, and the golden dish she gave him in its
stead had been taken to the ndga-léka. As it was not the custom
for the Budhas to receive anything in the hand, he considered in
what way he should take the honey. The four guardian deities
brought each an alms-bow] of emerald, but he did not accept
them. They then brought four bowls made of stone, of the
colour of the mung fruit ; and when each entreated that his own
bow] might be accepted, Budha caused them to appear as if formed
into a single bowl, at the upper rim appearing as if placed one
within the other. In this bowl he received the honey, and as it
was the first food he had eaten since he became Budha, he taught
them in return the three-fold protective formulary, and they be-
came updsakas. The merchants then requested that he would give
them something they might honour as a relic; upon which he
lifted up his right hand, and gave them a lock of his hair. When
the merchants had entered a ship to return to their own country,
they passed in their way near Ceylon, and landed at a place called
Girihandu, to take in wood and water. They placed the casket
containing the relic upon a rock whilst they prepared some food ;
but when they attempted to take it again they were not able, as
it had become attached to the rock. They therefore surrounded
it with lamps and flowers, and went away. At this place the
Girihandu wihdra was afterwards erected.*

* This account is taken from the Pujawaliya, but it differs from the legends
I have seen in other works, which state that the relics were taken to their
own country, Swarnna-bhimi (Burma). In the inscription upon the great
bell at Rangoon, as translated by the Rev. G. H. Hough, it is stated, “In
the city Rangoon, in order that the religious dispensation (of Gétama) might
be established during the period of 5000 years, to the merchant brothers
Vapoktha and Pallika, he with his golden hand stroking his head, gave eight
hairs, that to those coming to pay their respects and homage to the monu-
~ ments in which they are enshrined the immense advantages of merit

t
188 A MANUAL OF BUDHISM.

7. The first Discourse delivered by Budha.

In the eighth week, Budha went from the kiripalu forest to
the tree Ajapala, where he reflected that the bana is deep, and
that the beings of the world are unwise and filled with evil
desire; he thought again, that though his own merit was great,
the demerit of men was also great, and that in consequence, it
would be to no purpose for him to declare the dharmma, as it
would not be understood. When this hesitancy was perceived
by Sahampati Maha Brahma, he exclaimed, “ Nassati wata bhd
16k6; nassati wata bhé 16ké; the universe will most certainly be
destroyed.” This cry was immediately repeated by the other
brahmas and déwas, and by the déwas of the clouds, cold, wind,
and rain. All these beings then proceeded to the tree Ajapala ;
and Maha Brahma, bending his knee that was 48 miles high,
said to Budha, “ My lord, the Budhaship is difficult to acquire ;
but you have accomplished it, that you might release the beings
of the world from existence; therefore proclaim the dharmma,
that this may be effected; those who refuse to listen shall be
chastised with my discus; désétha muninddé dhamman; désétha
bhagaw4 dhamman. Oh, wise one, let the dharmma be said!
Oh, purified one, let the dharmma be said!” Budha promised
that this prayer should be attended to; when all the déwas and
brahmas thrice returned thanks, in such a manner that the
noise might be everywhere heard ; after which they retired to
their several lékas.

When Budha looked to see unto whom he should first say
bana, he saw that the ascetics Alara and Uddaka were worthy ;
but when he looked again to discover in what place they were,
he perceived that the former had been dead seven days, and
that the latter had died the day before; and that as they were
now in an artipa world, they could not receive its benefit. With
affection for the two ascetics who were dead, he looked to
discover in what place Kondanya was, and the four other recluses
with whom he had practised austerities; and when he saw that

might be obtained.” It is said in the additional remarks made by Mr. Hough,
that the merchants on their way home were deprived of four hairs at two
different places, but when they arrived at Ukkalaba, near the present Rangoon,
they found that they had all the eight. The monument in which they are
deposited is the far-famed Swa da-gon.—As. Res. xvi.
VII. LEGENDS OF GOTAMA BUDHA. 189

they were in the Isipatana wihdra, near Benares, he resolved
that unto them first bana should be said.*

At the end of 60 days, in the eighth week after he became
Budha, Gétama went alone from the Ajapdla tree to Isipatana,
a distance of 288 miles. All the Budhas begin to say bana in
Aisala masa, on the day of the full moon. In the course of this
journey he was seen by the ajiwaka mendicant, Upaka, who, as
he noticed with what gravity the sage moved along, his body
shining most beautifully, was pleased, and asked him if he were
Sekra or Maha Brahma. Gdédtama replied, “I am neither Sekra
nor Maha Brahma, but the supreme Budha; I know the manner
in which the repetition of existence is to be overcome; all that
is proper to renounce, I have put from me, as far as the sky is
from the earth; all that is proper for me to acquire, I have in
my possession, as if it were a portion of ambrosia; all the
beings in the world are my servitors; Maha Brahma offers
flowers to the cloth that cleans my feet; I am above all; I am
the conqueror of Mara; my name is Ananta-Jinayo.” On
hearing this, Upaka said, ‘From this time you shall be my
friend; but if I attach myself to you, is it in your power to
protect me?” Budha informed him that it was in his power,
and proceeded forward to Isipatana. Some time afterwards the
mendicant went to the country called Wangahdra,t where he
entered a hunter’s village in his usual scanty attire. The people
flocked round him to look at him; and when they enquired who
he was, he said that he was the rahat Ardhapdla, and that he
was so called because he did not put on clothing like other
people, his shame being only half hid, and not entirely covered.
The people of this country are at times tormented by a kind of
fly about the size of a grain of sesamum, and when the insects
are very numerous, they construct places like caves, to which
they retire. As they believed the words of Ardhapdla, they
made him one of these places, and supported him. There was a
maiden in the village, called Chawi; and when the mendicant
saw her, he wished to possess her, and from passion remained
without food many days. The father wondered why he did not

* Inatemple at Amoy, Bishop Smith saw eighteen images, which were
said to represent the eighteen original disciples of Budha.

+ The Vangas may be the people here referred to, who resided in Eastern
Bengal.
190 A MANUAL OF BUDHISM.

come to receive alms as usual, and thinking that he must be
sick, he went to his retreat to enquire what was the matter,
when Ardhapdla told him the whole truth. The father consented
that he should come and live at his house, and gave him his
daughter in marriage; but after this he had sometimes to work
for the father, then to fetch fuel and water for the mother, and
after that to pound rice for his wife, until his strength was nearly
gone. A son, Bhaddaka, was born to him, but this increased
his difficulties, as his wife now did nothing but nurse the child;
and though he did all that was required, she continually abused
him. Wearied out, he told his wife that he must leave her, at
which she became more insulting, as she thought that she might
get a younger husband; and when he could endure her abuse no
longer, he left her as he had said, and going to Benares, he '
enquired if any one knew Ananta-Jinayo. From his description
the people knew that he meant Budha, and directed him to the
place where he was. Budha foresaw his approach, and told his
attendants that if they met with any one enquiring for Ananta-
Jinayo, they were to direct him to himself. On his arrival he
requested permission to enter the priesthood, saying that though
he was old, he could fulfil the duties required. Budha then
admitted him, and taught him the discipline, when he entered
the path andgdmi, and after his death was born in one of the
brahma-ldékas, where he still remains.*

On the evening of the day on which Budha first spoke to
Upaka, he arrived at Isipatana. When the five hermits saw
him at a distance, they said, “ Sidhdrtta has regained his
strength and beauty ; he must therefore have left off the practice
of austerities; he now comes to us, as he is unable to gain the
Budhaship; as he is of a royal family it is right that we should
give him a seat, but we will not rise at his approach, nor go to
meet him.” Budha perceived their thoughts, and as the 11,500,
inferior streams fall into the five great rivers, so the kindness
that extended to infinite sakwalas was made to flow towards the
five ascetics. As the withered leaf in the rapid stream cannot
remain still a moment, but is continually driven hither and
thither ; so the ascetics, overcome by the force of Budha’s kind-
ness, were unable to remain upon their seats, and were com-

* When similar narratives occur, a mere outline of the matter in the original
text, as in the present instance, will be given.
VII. LEGENDS OF GOTAMA BUDHA. 191

pelled to come towards him and worship. They afterwards
washed his feet, and enquired familiarly about his health; but
Gétama informed them, that they must not address him as an
equal; he was now a supreme Budha. On receiving this intelli-
gence, they rejoiced. In the place where the former Budhas
said bana, the earth clove, and a throne arose, to which Gétama
ascended, as the sun rises over Udayagiri. The evening was
like a lovely female; the stars were pearls upon her neck, the
blue clouds were her braided hair, and the expanse was her
flowing robe. As a crown, she had the brahma-lékas ; the three
worlds were as her body: her eyes were like the white lotus,
kowmada; and her voice was like the humming of the bee. To
worship Budha, and listen to the first proclaiming of the bana,
this lovely female came. Maha Méru leaped with joy; the
seven circles of rocks did obeisance to Budha; and the sakwala-
gala furned many times round. The various beings in the world
all assembled, that they might receive the ambrosia and nectar
of nirwana. They stood in circles, the room that they occupied
being more and more compressed as each additional company
arrived, until at last they were so close that a hundred thousand
déwas had no more space than the point of a needle. All the
déwa-lékas and brahma-lékas, except the artipa worlds, were
left empty, and the company extended from ‘this sakwala to the
brahma-lékas. Though all space was thus filled, there was no
impediment whatever to the spreading of the rays from the
person of Budha. The sound was like that of a storm; but
when the Sekras blew their conches, all became still as a wave-
less sea. Then Budha opened his mouth, and preached the
Dhamsak-pewatum-stitra (Dhamma-chakka). ‘There are two
things,” said he, ‘that must be avoided by him who seeks to
become a priest; evil desire, and the bodily austerities that are
practised by the (brahman) ascetics.” The déwas on each side
thought that he looked in their direction when he spoke ; all the
déwas and brahmas thought that he addressed himself to their
own particular léka; by this means the eyes of all were fixed
upon him, and all hearts were offered to him. Although the
stature of Maha Brahma is so great, he did not see the top of
Budha’s head, nor did any being from that time forth. The all-
wise saw the exact disposition of every one in that assembly,
and knew which of the sixty-three charitas each one cherished ;
192 A MANUAL OF BUDHISM.

and he could say, the brahmas think thus, and the déwas thus,
and the nagas thus, and so on of every separate order. Though
he spoke in the language of Magadha, each one thought that he
spoke in his own language; and all the different species of
animals, both great and small, listened to him under the same
supposition, The oldest of the five ascetics, Kondanya, entered
the first path, as did also an asankya of déwas; an asankya of
déwas also entered the second path, and another the third; and
eighteen kelas of brahmas entered the fourth path.

8. Fifty-four Princes and a thousand Fire-worshippers become
the Disciples of Budha.

Whilst Budha remained at Isipatana, Yasa, the son of Sujata,
who had been brought up in all delicacy, one night went secretly
to him, was received with affection, became a priest, and entered
the first path. The father, on discovering that he had fled, was
disconsolate ; but Budha delivered to him a discourse, by which
he became a rahat. The fifty-four companions* of Yasa went
to the monastery to induce him to return, and play with them
as usual; but when they saw him, they were so struck with his
manner and appearance, that they also resolved upon becoming
priests. When they went to Budha they were admitted, by the
power of irdhi received the pirikara requisites of the priesthood,
and became rahats. Budha had now sixty disciples who were
rahats, and he commanded them to go by different ways, and
proclaim to all that a supreme Budha had appeared in the
world.

When the disciples had departed on their mission, Budha set
out to return to Uruwela, and by the way remained under the
shade of a tree where four ways met. At that time there were
thirty-two princes in Kosol,t who from being alike in beauty

* These are the same fifty-four persons who are represented under the
head of asubha-bhéwand as having burnt the dead body of a woman that
they found in the forest ; and it was by the merit then obtained that they
were now enabled to become rahats.

+ Kosol, or Késala, is the country along the bank of the Sarayu, forming
part of the modern province of Oude. It was the pristine kingdom of the
solar race. In the time of Gétama Budha, the principal city was Sewet.
In the ninth century the authority of the king of Késala extended into
Gondwana, as appears from inscriptions yet extant. There are several
Késalas mentioned by Sanscrit authors, in different directions. Ptolemy has

a Kontakussala in the south of India, probably one of the Késalas of the
Hindus.—Wilson’s Vishnu Purana.
VII. LEGENDS OF GOTAMA BUDHA. 193

and disposition were called Bhaddawaggi. They received from
the king a province, which they ruled conjointly. Having heard.
that there was a very pleasant region called Kappasika, they
went to see it. One of them, who had no wife like the rest, was
accompanied by a courtezan, but she stole his ornaments and
absconded; and when the princes went in search of her, they
came to the place where Budha was seated under the tree, from
whom they enquired if he had seen a courtezan, telling him
what had happened. Budha asked them whether it was better
to seek others or to seek themselves. As the princes knew his
meaning, they said it was better for each one to seek for himself.
Then Budha, seeing that they were willing thus to act, delivered
to them an appropriate discourse, and the thirty-two princes
became rahats; after which he sent them different ways to
proclaim that the three gems had appeared. There were now
ninety-two persons who had become rahats.

In the Uruwela forest, to which Budha repaired, near the
river Niltar4, three brothers resided of the same name, Uruwel
Kasyapa, Gayé Kasyapa, and Nadi KAsyapa, who gave out that
they were rahats, and thus deceived many people, whilst they
lived in great plenty and splendour. The oldest brother had
500 disciples, the second 300, and the next 200; a thousand in
all. As Budha wished to bring them all into the paths, he went
to the residence of Uruwel, and requested permission to remain
that night in the fire-hall, or temple. Uruwel replied that he
himself had no objection, but that in the hall there was an im-
mense nayd, the poison of which was most subtle; it did not
hurt him or his brothers because they were rahats; but as Gdtama
was not a rahat, though his person was so beautiful, it would be
dangerous for him to enter the hall. Budha, as if he had not
heard what was said, again requested permission to remain in
the fire-hall. Uruwel replied, “It is no matter to me whether
you remaiu in the fire-hall or not; but remember the fatal ser-
pent.” As Budha could not ask him again, lest his head should
be cloven, he fearlessly entered the hall, that he might repose
there for the night. The nayd came forth, and asked in anger,
“Who is this that has entered my mansion, as if it were his
own?” at the same time sending forth a poisonous blast.
Budha reflected, ‘* Were I to send forth a blast, it would burn up

the universe, as though it were only a cobweb; nevertheless, I
0
194 A.MANUAL OF BUDHISM.

must try to bring down this serpent’s pride.” Accordingly, he
sent forth a fiery vapour, as from a burning wisp of straw, but
it would not hurt an ant ora fly; and when it approached the
nayd, he felt the pain of sorrow, but the flesh of his body re-
ceived no injury. The nayd sent forth a flame to destroy
Budha; but he made a flame seven times more powerful, and
subdued the naydé. The light was perceived by Uruwel, and he
said that Gétama must have perished from not attending to his
advice. When Budha had overcome the naya, he put it in his
alms-bowl, after extracting its poison. The next morning he
called Uruwel, and told him to look at the nayé about which
they had boasted so much the day previous; and when he saw
it in the alms-bowl, its attention was directed towards Budha,
as if ashamed. The brothers said that he might subdue the
naya, but that still he was not a rahat.

At another time, Budha was not far from the residence of *‘
Uruwel, when the four guardian déwas came and kept watch
around him; and he, like a golden dagoba surrounded by lamps,
said bana to them. The next morning Uruwel asked him the
meaning of the bright shining at the four quarters when he said
bana, and was informed it was the four guardian déwas, who
had come to listen. But the brothers were not yet convinced
that he was a rahat equal to themselves, though Sekra and
Maha Brahma came to do him homage, and hear bana. One
day great multitudes came from Anga and Magadha, with
offerings for Uruwel, who thought if the people were to see
Budha, they would liken him and his brothers to monkeys, and
therefore wished that he would not come in their direction that
day. Budha knew his thoughts, and as he was desirous to
bring him into the right way, he went to receive a repast in
Uturukukuru, and drank water from the Anotatta lake, returning
on the third day. Uruwel then invited him to pay hini a visit,
as he said that he had just received a great number of offerings,
and enquired where he had been the two previous days. Budha
replied, “I know the thoughts of all, from the lowest being to
Maha Brahma; what has passed through your mind is open to
me; you may deceive others, but me you cannot deceive.”
About the same period, Budha received the offering of a robe,
and when he reflected where it should be washed, Sekra instantly
caused a pool of water to appear, with two stones, one for
VII. LEGENDS OF GOTAMA BUDIIA. 195

the robe to be beaten against, and the other for it to be dried
upon; and when the sage descended into the water, a déwa
brought the branch of a tree upon which he laid hold. Thus
assisted, he washed the robe; and the assistance he had received
was known to Uruwel. On another occasion, he was invited by
Uruwel to eat rice with him. Budha told him to go, and he
would follow. In the interval he went to the forest of Himdla,
plucked a leaf from the jambu tree that is 100 yojanas high, and
arrived atthe residence before Uruwel. The fire-worshipper
enquired how it was that he had arrived first, when Budha told
him where he had been in the mean time; but said that this was
nothing, as in the same period he could have gone round the
sakwala gala a hundred thousand times. Another day Budha
fetched two flowers, one from the forest of Himdla, and the
other from the garden of Sekra, and showed to Uruwel; but he
said that though he could not, like Gdétama, go useless journeys,
he knew a road that Gétama did not know, the road to nirwana ;
and after all that he had seen, he would not confess the
superiority of Budha.

One day Uruwel went with his 500 disciples to make prepara-
tion for a fire offering, and all at the same instant attempted to
cleave the wood that was required; but Budha caused the wood
not to cleave. The axes of some seemed like lead, and others
like pitch: and some lifted up their axes and were unable to
bring them down again. They concluded that it was the work
of Budha. Then the sage looked in the face of Uruwel, and
ordained that the wood should cleave ; and before the axes could
be brought down, the wood clove of its own accord. The jétis
at another time intended to make an offering, but Budha would
not allow the fire to burn though the smoke continued; and
when they perspired with fear, he asked them if they wished
the fire to burn, upon which the fire at once burnt brightly
without their interference. When they wanted to put out the
fire they could not; they brought water, but it acted like oil,
and made it blaze more fiercely. Budha afterwards extinguished
it ina moment. At another time, after the jdtis had bathed,
they were seized with a cold shivering ; but Budha caused a fire
to approach each of them, by which they were warmed. Again,
out of the usual season there was a great rain; the waters over-
flowed; but when they approached Budha, they gathered round

0 2
196 A MANUAL OF BUDHISM.

him like a silver wall. Uruwel went in a boat, thinking to
rescue him; but found him in the manner described. Budha
reflected, that from the time of the subduing of the nayd he had
performed 3516 wonders; but that still the scepticism of the
fire worshippers continued. He then said bana, and at once
Uruwel was overcome; he confessed that Gdtama was Budha,
and entered the path sowdn. The disciples of Uruwel, and his
two brothers, with their disciples, followed his example. Then
Budha went to the rock Gaya, at the head of the Gaya river,
and delivered the discourse called Adittapariyd-sutra, by which
the thousand priests became rahats.

~

9. Bimasara, king of Rajagaha, becomes a Disciple of Budha.

To fulfil the promise that he had given to Bimsara, Budha went
to the forest of Yashti, twelve miles from Rajagaha, where he
remained at the foot of a tree. The king was informed of his
arrival by a forester, and with a retinue of 120,000 nobles, went
to visit him. When the nobles saw Uruwel, who was as famous
among them as the banner of the city, they knew not whether he
or Budha was the superior, but Gdtama looked in his face, and
asked why he had forsaken the fire-worshippers; in answer to
which, he rose into the air, by the power of dhydna, did
reverence to Budha, and after performing many wonders, declared
to the nobles that Budha was like the sun whilst he was like the
fire-fly, by many other comparisons setting forth his own infe-
riority. Then the ruler of the world repeated the first jataka, called
Mahindrada-kasyapa. It was to this effect :—There was a king
in Miyulu,* called Angdti, who had a daughter, Ruchd. At first
he lived correctly, but one day he heard some false teachers;
who declared that there is no future world, and that the whole
man at death is resolved into the four elements, the aqueous
particles returning to water, the fiery particles to fire, and so
forth ; after which he thought it was better to enjoy the present
moment; and he therefore became cruel, and ceased to give
alms. The daughter, who was able to see the events of the
fourteen preceding births, went to the king; and when he asked

* Miyulu, or Mithila, is the modern Tirhut. The Rémayana places a

prince named Mithi between Nimi and Janaka, whence comes the name
Mithila.— Wilson’s Vishnu Purdna.
VII. LEGENDS OF GOTAMA BUDHA. 197

if all things were provided for her that she required, she said
“Yes;” and then requested the king to give her a thousand
masurans, as the next day was a festival, and she wished to make
an offering. But the king replied that as there is no future world,
no reward of merit, it was better to enjoy herself in the present
life. Rucha then related what had occurred to her in former births,
and the reason why she was now only »woman. Fourteen births,
previously she was a nobleman, but an adulterer. In the next
birth ‘she was again a noble, through the power of previous merit,
and gave much alms. But when she died, she had to leave the
merit thus acquired, like a mine of wealth hidden in the ground,

and for her previous demerit she was born in the Rowra hell, .

where she remained 2880 kotis of years. She was next born as
@ vigorous ram in the country called Bhennuka; so powerful,
that the shepherds taking it by the four feet, threw it on the
ground, and deprived it of its virility; which was the punish-
ment of her former deeds. Again, she was a monkey, and a
draught bullock, in both of which births she had to suffer the
same punishment; and was then born among savages, and was
neither a male nor female. After this she was the déwi of Sekra;
then the wife of a libertine; and last of all the daughter of the
king. When she had related these things, the king smiled, but
thought it was not right that the old should be taught by the
young: and so he continued to be sceptic. Then Ruchd appealed
to the déwas to render her assistance, and by the power of the
satcha-kiriya charm, relating the merit she had acquired in
previous states of existence, summoned them to come to her aid
from the other world. At this time Bddhisat was Maha Brahma,
and in answer to the charm he assumed the form of an ascetic
and came to the city, illumining the whole place with his bright-
ness. The king asked him whence he came, and when the
ascetic said that he had come from the other world, he smiled,
and said, ‘‘ Well, if you have come from the other world, lend me
a hundred masurans, and when I go to that world I will give
you a thousand.” Bédhisat replied, “When any one lends
money, it must be to the rich, and he will receive his own again
with interest; but if he lends to the poor, he will, from pity,
allow him to keep the whole, and thus lose it; I cannot, there-
fore, lend you a hundred masurans, because you are poor and
destitute.” The king said, “You utter an untruth; does not
198 A MANUAL OF BUDHISM.

this city, 100 miles in size, belong to me?” Bddhisat replied,
“ When you die you cannot take it with you to hell, as you will
there be in unspeakable misery; you will be without raiment,
and without food; you will not have a single masuran; how then
could you pay me the debt?” As he thus set forth the misery
of hell, the king trembled as if he already felt it, became alarmed,
and renounced his scepticism. “That king,” proceeded Budha,
“is now Uruwel.” At the end of this discourse, Bimsara and
eleven nahutas of nobles entered the path sowdn; a nahuta of
the common people took refuge in the three gems; and as there
are 10,000 in a nahuta, 120,000 persons were on this day released
from the repetition of existence. At sixteen years of age Bimsara
was crowned; he had now, on becoming an updsaka, attained
his twenty-ninth year; he rendered assistance to Budha during
thirty-six years; and in his sixty-fifth year attained nirwana.
When Bimsara returned to Rajagaha, it was reported among
the people that the king had heard bana, and entered the path of
nirwana. They enquired among each other, “ What is this bana ?
what kind of a person is Budha? what can this nirwdna mean P”
As they could receive no satisfactory answer, they went to see for
themselves; and the whole of the road from the city to the
wihdra was crowded with people, a distance of twelve miles.
The garden also soon became filled, so that there was not room
for a single priest to move about, nor could Budha or the priests
eat their food. This was perceived by Sekra, who assumed a
most beautiful form, and by his divine power cleared a space
around Budha, after which he repeated his praises in hymns.
When the people saw Sekra, they said, “Was ever so beautiful
a person before seen? what princess can it be?” Butthe déwa
said that he was only Budha’s servant. Then Gdétama went in
the space cleared by Sekra to the city, along with a thousand
disciples. The king gave alms to the priests, but said, “I can-
not live unless lam near the three gems; whether it be at a
proper hour or not, I must remain near Budha; this wihdra is
distant; but my own garden of Wéluwana is near; it is con-
venient for me to go and come; I will therefore present it to
Budha.” It was called Kalandaka-niwdpa, or an offering made to
the squirrels: on this account. There was in a former age a
king, who was accustomed to go to this place for amusement.
One day he became intoxicated, and fell asleep; when a nay4,
VII. LEGENDS OF GOTAMA BUDHA. 199

x

angry at the smell of liquor, approached to bite him. The déwa
of a tree, who saw his danger, reflected that if the king died, the
garden would be suffered to go to ruin, and he would lose his
pleasant residence. He therefore assumed the form of a squirrel,
and going to the king, gently made a noise near his ear, by which
he awoke, and saw the danger in which he had been placed, and
the way in which he had been saved. Ont of gratitude, he
proclaimed, by beat of drum, that no one in his dominions should
kill @ squirrel upon pain of death and the destruction of his
race; and he commanded that the squirrels in this garden should
be regularly supplied with food. This was the reason why it was
called Kalandaka-niwdpa. When Bimsara presented the garden,
the earth trembled. It also trembled when the garden called
Ambataka was given by Chittra, a rich citizen of Macchika-
sanda, to the priest Sadharmma; and when the Maha Mewuna
garden, in Ceylon, was presented. But the earth trembled at
the presenting of no other residence, Asa token of the giving
over of the garden, the king poured water upon the hands of
Budha; and from this time it became one of the principal
residences of the sage.*

When Budha entered upon the possession of the wihara 84,000
prétas, that had noteaten anything during three whole budhan-
taras, came and saw the sage, and obtained riceand water. This
was their history :—In the time of Pussa Budha, they lived near
his residence as cooks. When their master told them to prepare
offerings of food for Budha, they began first to taste a little of
it themselves, and then to give it to their children, (thus
desecrating the sacred food). For this they were born in hell
during ninety-one kalpas, and afterwards became prétas. In the
time of Kakusanda Budha, they came to him and said that they
had not tasted a morsel of food or a drop of water from the
beginning of the kalpa, at the same time praying that he would
release them. Budha felt pity for them, though he was not able
to assist them; but he reflected that if he revealed their real
condition, it would only be adding fire to fire; and he therefore
said that at a future time Kdéndagamana Budha would be born,
to whom they must apply. But K6énagamana, on his appearance
in the world, said that they must apply to Kasyapa Budha; and

* Tt was called Wéluwana from the number of bamboos, wélu, by which
it was surrounded. Its situation’ is described as being peculiarly delightful.
200 A MANUAL OF BUDHISM.

when he appeared, they were directed to Gétama, who would
enable them to receive food. On hearing this they became
joyful; it seemed to them as if they would be released on the
morrow; and from this time they looked out for his appearance,
as the husbandman looks out for the rain-cloud. At midnight
they now appeared to Bimsara, and informed him what they had
endured. The next day the king made known to Budha what
he had seen, who told him that they would on that day receive
food. They again appeared to the king, all naked, and when he
informed Budha, the sage told him that they could only receive
such things as were offered in alms to the priests. Bimsara
therefore made an offering of robes, and the next night they
appeared to him in garments splendid as those of the déwas.
Budha delivered to them the Tirdkudha-sitra, after which they
were released from the préta birth, and entered the path to
nirwana.

10. The two principal Disciples of Budha, Seriyut and Mugalan.

There were two brahman villages, Kédlita and Upatissa, not far
from Rajagaha, in which two families resided who had been upon
terms of intimacy during seven generations; and now each of
these families had a prince, called by the same names as their
village, Kolita and Upatissa. The former had a retinue of
500 chariots, and the latter of 500 golden palanquins. They
were equally clever; they sought the same amusement; what
the one did the other did; and thus they were intimately united.
But they thought that there could be no release from birth
whilst they pursued their pleasures, and that therefore it
behoved them to discontinue their pursuits, and seek nirwdéna.
The question then arose, as to what place they should go.
There was at this time in Rajagaha a famous paribrajika called
Sanga. To him they went, and they remained with him some
time; but he was unable to show them the paths. After this
they went through all Jambudwipa, asking questions in every
place, but no one was able to answer them. In this way they
went through the 63,000 kingdoms, and then returned to
Rajagaha. It was agreed that if one found a competent teacher,
he was to tell the other. The residence of Gétama Budha was
now at Wéluwana. When the priest Assaji had proclaimed
VII. LEGENDS OF GOTAMA BUDHA. 201

through all Jambudwipa that a Budha had appeared, he returned
to Rajagaha, and the next day went with his bowl to receive
alms. In passing from place to place, he was seen by Upatissa,
who greatly admired his appearance, and invited him to go and
partake of food. Whilst they were together, Upatissa said,
“From what I have seen of your deportment, I infer that you
are acquainted with the path to nirwéna; tell me, who was your
teacher?” When the priest said that it was Budha, he enquired
what were his doctrines; but the priest, under the supposi-
tion that the paribrajika was opposed to Budha, replied, “I am
only a young disciple; the dharmma is deep; how, then, can I
tell you?” Then Upatissa informed him that he need not give
himself much trouble; if he only gave him a little information
upon the subject, he could draw from it a hundred ora thousand
inferences. The priest, in reply, repeated the following gata :—

Yé dhamma hétuppabhawa,
Yésan hétun Tathégaté,
Aha yésan cha yo nirédhé,
Ewan wadi Maha Samano.*

“All things proceed from some cause ; this cause has been
declared by the Tathagata; all things will cease to exist: this
is that which is declared by the Maha Sramana (Budha).”
When the first two lines of this stanza were repeated by Assaji,

* This stanza, and another that will afterwards be introduced, beginning
“‘Sabba papassa,’’ has been found on a slab taken from the dégoba at Sarnath,
near Benares, as well as upon the image of Budha found at Tirhut, and upon
monuments yet existing in other parts of India. It also appears at the
beginning and end of many of the sections of the sacred books written upon
the continent. It is thus translated by Dr. Mill :—‘“ This is the generative
source of the cause of meritorious duties. For the cause of these hath
Tathagata declared. But as to what is the opposing principle of these, that
likewise doth the Maha Sramana declare.” By Csoma Kérdési it is thus
rendered from the Tibetan :—

‘* Whatever moral (or human) actions arise from some cause,
The cause of them hath been declared by Tathagata:
What is the check to these actions,
Is thus set forth by tbe great Sramanas.”

After which is inserted the stanza translated, “‘ No vice is to be committed,”
&c.—Journal As. Soc. No. 39, March, 1835. Mr. Hodgson says, that this
confessio fidei can be repeated by almost every man, woman, and child, of
the Buddha faith, at Kathmandu, His translation of the formula, with the
help of the commentators, is as follows:—‘The cause, or causes, of all
sentient existence in the versatile world, the Tathagata hath explained, The
great Sramana hath likewise explained the cause, ar causes, of the cessation of
all such existence.”—Ib. No. 40, April, 1835.
202 A MANUAL OF BUDHISM.

the paribrajika embraced the doctrine, and entered the path
sowén; and when the fourth line was concluded, he said, “I
believe in thee; I believe in Budha; where is he?” On being
informed, he went to Kélita, and informed him that he had
found the path to nirwdna; and as he repeated the same stanza,
his companion also entered sowan, when he arrived near the
end. The two friends then went to inform Sanga of what had
occurred, and asked him to accompany them to the residence of
Budha; but he said that it was not possible, as all Jambudwipa
was filled with his fame, and he could not become the attendant
of another. The 500 disciples of Sanga, however, resolved to
accompany them; but when they saw that he became so
sorrowful on this account as to vomit blood, 250 of them
returned to him in consequence, and the rest went with the two
companions. At the time they approached Budha, he was
saying bana, and as he perceived their intention, he declared to
those near him that the two. individuals who were approaching
would become his principal disciples.* After they had reve-
rently worshipped him, they asked if they might be permitted to
receive the benefit of his teaching. Budha replied by saying,
“Come priests; in order to be released entirely from sorrow,
embrace the brahma chariya ordinance ; and I will declare to
you the excellent dharmma.” At its conclusion they all
received the requisites of the priesthood by the power of irdhi,
and had the appearance of persons who had been in the priest-
hood a hundred years. Budha then said bana, and the 250
disciples of Sanga became rahats. From this time, Kélita was
called Mugalan ; + and Upatissa, Seriyut.

Seven days after this event, Mugalan went to Kallawdla, in
Magadha, where he heard Budha explain the four dhatus, or
elements ; and he at once entered the second, third, and fourth
paths, and received the wisdom necessary to an agra-srawaka.
Fifteen days after, Seriyut heard Budha deliver the Wédané-

* Apasaw, or agra-srdwaka, from agra, chief, and srdwaka, a disciple,
literally, one who hears. The disciples who receive this office must have
practised the pdéramitds during one asankya-kap-laksha. They are never
born of any other caste than the royal or the brahman. The two agra-srd-
wikawas, or principal female disciples of Gétama, were Khéma and Uppala-
warnna.

+ Csoma Kérdsi says, that Kolita, or ‘‘the lap-born,” was also called Mon-
galyana, because he was one of the Mongol family or race.
VII. LEGENDS OF GOTAMA BUDHA. 203

parigrahana discourse, to his nephew, Dighanaka, a paribrdjika,
in the cave called Hirtkala, near Rajagaha, at which time he
acquired the same privileges as Mugalan. In the following
night, all the priests assembled together, and about this
assembly* there are four things that are to be remarked. 1. It
was held in the night of the full moon. 2. All the priests
assembled without invitation. 3. All who were present had
received ordination by the power of irdhi. 4. They were all
rahats. Budha repeated to them the following gaté :—

Sabba pdépassa akaranan ;

Kusalassa upasampadé ;

Sa chitta pariyédapanan ;
Etan Budhénusdsanan.f

“This is the advice of the Budhas; avoid all demerit; obtain
all merit; cleanse the mind from all evil desire.” This con-
stitutes the discourse called Prdétimédksha. In the time of
Anomadassi Budha, one hundred thousand asankya-kalpas
previous to the present age, one of the agra-srawakas was an
ascetic, and the other was his friend. They both gave great
gifts to Anomadassi, and wished that they might become the
principal disciples of a Budha. From that time they were
always born together, either in the déwaldkas or the world of
men, like the two wheels of a chariot, and in their various births
were associated with Bddhisat, to whom they rendered
assistance.t At this time Gétama Budha had received, in
different ways, 250,344 offerings.

ll. Budha visits Kapilawastu, his native City.

During the residence of Budha at Wéluwana, his father
Sudhddana, who had heard of his attainment of the Budhaship,
sent to him a noble, with a thousand attendants, who delivered
this message in the king’s name :—‘‘It is my wish to see you;

* This was the only convocation ever held by Budha; 1250 rahats were

present. ih
+ This stanza is thus translated by Csoma Korési :—
‘No vice is to be committed :
Every virtue must be perfectly practised :

The mind must be brought under entire subjection ;
This is the commandment of Budha.”

+ About twenty examples are given; but it is stated that they were thus
born many thousands of kétis of times.
204 A MANUAL OF BUDHISM.

therefore come to me; others have the benefit of the dharmma ;
but not your father or your other relatives; it is now seven
years since we saw you.” The noble arrived at the wihdra at
the time that Budha was saying bana, and with his attendants
he went to the outer circle to listen; but they all became
rahats, and remained at the wihdra, without delivering their
message. As they did not return, the king again sent a similar
embassage, and after that seven more, but the consequence was
the same; they all became rahats. The king thought that as none
of them returned they had no affection for him, so he looked
round for another messenger, one who would be more obedient
to his commands; and when he saw the noble Kaluda, who is
also called Udayi, a man trustworthy, born on the same day as
Budha, and who had been his playtellow from his infancy, he
called him, and said :—‘‘ Nine times I have sent nine nobles,
accompanied by 9000 attendants; but none of all these have
returned; I wish to see my son before my death, as I cannot
see him after; go to him, and request him to come and see me.”
The noble said that he would send him an account of his son, if
he would allow him to embrace the priesthood; and the king
gave him permission to do anything he liked, if he only suc-
ceeded in prevailing upon hisson to visit him. This noble also,
on his arrival at Rajagaha, heard bana, and became a rahat.
Seven or eight days afterwards, the season of spring, wasanta,
commenced; the ground was covered with grass, and the trees
of the forest with flowers, Kaludé thought that this would be a
favourable time in which for him to intercede with Budha to
visit his royal parent. He therefore went to him, and began to
extol the beauties of the road between Rajagaha and Ka-
pilawastu. Budha asked him why he did this, and he replied,
“Your father looks out for your coming as the lily looks out
for the rising of the sun; and the queen as the night-blowing
lily looks ont for the rays of the moon.” Gdtama saw that the
time had now arrived at which the former Budhas went to the
place of their birth; and after giving, in sixty stanzas, an
account of his lineage and of his native city, he informed
Kaluda that he would set out the next morning. When Budha
commenced his journey, he was attended by 10,000 priests of
Anga and Magadha, and by 10,000 priests of Kapilawastn.
Each day he proceeded sixteen miles, and as it was sixty
VII. LEGENDS OF GOTAMA BUDHA. 205

yojanas’ distance between Rajagaha and Kapilawastu, he
accomplished the whole in two months, which were the months
of Durutu and Medin-dina (February—March—April). Ka-
luda, now become a rahat, went through the air to Kapilawastu
to inform the king of the approach of bis son. Sudhdédana was
greatly pleased when he saw the priest, and ordered that food of
the choicest kind should be given to him. When the priest
received it, he put it in his bowl, and rose up as if to go; and
when the king wished to detain him, he said that he must
return to Budha. The king enquired where Budha was, and he
replied, ‘‘ He is on his way to see you, with 20,000 priests.”
On receiving this intelligence the joy of Sudhddana became still
greater, and he requested that the priest would eat the food he
had received, as food of a still better kind would be given for
Budha; and when Kaluda had finished his repast, the king
washed his bowl with fragrant water, and again filled it. He
also told the priest that during the rest of the journey he must
come daily to the palace for a supply of food; which he
promised to do. Kaluda then, in the presence of all, rose up
into the air and passing through it to Budha, presented the
food: and the sage received it. This he did every day; and it
was in this way that Budha received the food he ate during the
rest of his journey.

The king prepared the garden called Nigrddha for the recep-
tion of Budha. It was formed by one of the Sakya princes of
the same name. In the procession appointed by the king to
receive Budha, on his approach to the city, there were first 500
boys and girls, about sixteen years of age, the children of
nobles; then 500 princes and princesses about twelve years of
age; and afterwards the king, with 160,000 attendants, carry-
ing perfumes and flowers. On arriving at the garden, Budha
sat upon a throne, surrounded by the 20,000 priests. The
seniors among the Sdkya princes said, ‘‘Sidhartta is younger
than we are; he is our nephew; we are his uncles and grand-
fathers.” They therefore told the younger princes to worship
him, whilst they sat down at a little distance. Budha knew
their thoughts, and said, “‘ My relatives are unwilling to worship
me; but I will overcome their reluctance.” Accordingly, he
rose up from the throne, ascended into the air, and in their
presence sent forth the six-coloured rays, and caused a stream
206 A MANUAL OF BUDHISM.

of fire to proceed from his shoulders, ears, nostrils, eyes, hands,
and feet, from the 99 joints and the 99,060 pores of his body;
and this was followed by the issuing forth of a stream of water
from the same places. At the time that the fire appeared, he
exercised the téjo-kasina-samapatti; when the water appeared,
he exercised the apo-kasina-samapatti; when the blue rays
appeared, he exercised the nilakasina-samapatti; and in the
same way with the rest of the colours. The water was carried
to the whole of the 10,000 sakwalas, so that there was not in
any place so much as a hand-breadth that was not sprinkled ;
but it came only to those who wished to receive it, whilst it
avoided the rest. The stream of fire, which was equally
extended, did not in any place burn so much as a cobweb.
Then Budha caused an image like himself to appear in the air;
the two Budhas sometimes walked and sometimes sat; they
paid each other the politest attention, and asked each other
questions ; their voice, size, and appearance were exactly the
same. These things having been observed by Seriyut from
Rajagaha, he came through the air with 500 disciples, to the
same place. When the princes saw him at a distance, they said,
“See! another Budha is coming; we shall now have three ;”
and when they saw the disciples, they said that there was not
merely another coming, but five hundred. After Seriyut had
worshipped Budha, he related the Budha-wansa, in a thousand
stanzas ; after which he requested Budha to relate the history of
Maitri Budha, which he did, by delivering the discourse called
Andgata-wansa. At its conclusion, Budha descended from the
sky to the throne he had previously occupied. Sudhddana then
said to him, “My lord, my Budha, my prince Sidhartta, though
I am thy father, as thou wert born of my house, yet will I not
hereafter call thee my child; J am not worthy to be thy slave;
I have already worshippee thee twice, and will now worship
thee again; were I to offer thee my kingdom, thou wouldest
account it but as ashes.” The princes followed the example of
the king, when he made obeisance to his son, like the bending
of a forest of bamboos when agitated by the wind; the doubts
of all were removed, as the clouds are scattered by the breeze.
Budha informed them that this was not the only time in which
their opposition had been overcome, and related to them the
Wessantara-jitaka. At this time Budha had received 420,001
VIL. LEGENDS OF GOTAMA BUDHA. 207

offerings from the déwas and brahmas, the Sdkya princes,
Sekra, and the rahats.

The next day all the members of the royal family being beside
themselves from joy, no one remembered that food was to be
provided for Budha. In the morning he cleaned his teeth and
washed his face, after which he went to a retired place, and per-
formed the exercise of dhydna. At the time at which it was
proper to set out to receive alms, he took his bowl and set out
from the Nigrdédha garden, surrounded by the 20,000 priests.
On looking to see how former Budhas had acted, he saw that
they went from house to house, without omitting any. On
this journey, wherever he put his foot down, a lotus previously
arose from the ground, so that every step he mede was upon
flowers ; but as he passed on, the lotus instantly vanished. The
high places in the road became depressed, and the low places
were elevated, so that the whole path became as level as the top
of adrum. A wind came and removed all obstructions, freeing
the road from all impurities; anda gentle rain fell to lay the
dust. Rays proceeded from his body; they first came from his
right side, went round him three times, and then extended on
his right side 80 cubits; from his left side there was a similar
appearance, as well as from behind. Rays also proceeded from
his mouth to the same distance, as if to purify the path; and
from his head, extending upward, as if to invite the presence of
the déwas and brahmas. On approaching the city, the rays
preceded him, went round it three times, and lighted up its
gates, walls, monuments, and towers,* as if there had been

“poured upon them a stream of liquid gold. The whole city was
full of light. In consequence of these wonders, all the citizens
went forth to meet him. As the rays of the moon fall upon all
places alike, whether they be clean and impure, so Gétama, like
the former Budhas, manifested his affection equally to all, by
going to all the houses in regular order, without omitting any.
As the people were not accustomed to this mode of procuring
alms, there was no one to carry his bowl or present him with
food; all looked on in surprise. When he approached the palace,
ladies who had never previously descended from the upper story,
now came down and opened the windows, that they might look

* The word here used is attdli; there is a similar word in Spanish and ,
Portuguese, atalaia or attalia, meaning a watch-tower.

‘
208 A MANUAL OF BUDHISM.

at him. No sooner was Yasddhard-déwi apprised of what was
done, than she exclaimed, ‘The prince Sidhartta is now going
from house to house to receive alms, in the city where he was
accustomed to ride in the chariot, with the sixty-four ornaments
upon his person, and attended by a thousand nobles; his head is
shorn; his robe is like a red clout; he holds in his hand an
earthen bowl. This is what I have heard. I must go and see
whether this guise befits him or not.’ As she stood near one of
the entrances to the palace, she saw the rays proceeding from
the person of Budha, and worshipped him; after which she
said, “ Sidhartta, on the night in which Rdébula was born, you
went away secretly; at that time you rejected the kingdom of
which you were heir, but you have received in its stead a more
glorious kingdom.” She then went and informed his father,
Sudhdcana, that the prince was begging from house to house;
and in eight stanzas described the beauty of his appearance.
The king went to him in haste, without staying even to adjust
his garments, and said, ‘‘ Why do you disgrace me thus ? If you
had even been accompanied by all the kings of Jambudwipa and
their attendants, could I not have supplied the whole with food P
How much easier, then, is it for me to supply you and your
20,000 priests ?” Budha replied, ‘It is the custom of my race.”
But the king said, ‘How can this be? You are lineally de-
scended from Maha Sammata; none of your race ever acted in
this manner. Some of your ancestors could stamp with the
foot, and they received whatever they wished.” Budha then
informed his father that he spoke not of the race of Sammata,
but of the race of the Budhas; and said that when any one
found a hidden treasure, it was his duty to make an offering of
the most precious of the jewels to his father in the first instance ;
he therefore opened the mine of the dharmma, and delivered to
him a discourse. ‘Do not procrastinate; listen to the excellent
dharmma; he who thus listens, will attain prosperity.” The
king, whilst listening to this discourse, entered the first path.
Budha then repeated another stanza: ‘‘ Practise that which is
enjoined in the dharmma; avoid that which is forbidden in the
dharmma; he who listens to the dharmma will attain pros-
perity.” On hearing this, the king entered into the second path.
After thus hearing bana in the open street, Sudhddana carried
the alms-bowl of Budha, and gave food to him and his attendant
VII. LEGENDS OF GOTAMA BUDHA. 209

priests. When the repast was finished, the 40,000 ladies of the
palace came and worshipped him.

The king then sent to inform Y4sddhard-déwi that she also.
might come and worship Sidhartta ; but she replied, ‘Surely, if
I am deserving of any regard, he will come and see me; I can
then worship him.” Budha, however, went to her apartments..
As they were going, he informed Seriyut and Mugalan that the
princess had been an assistance to him in former births, and:
would now be released from the evils of existence. ‘‘I am free
from evil desire,” said he, “though the princess is not so; from
not having seen me for so long a time, she is exceedingly sorrow-
ful; unless this sorrow be allowed its course, her breast will
cleave ; she will take hold of my feet, but as the result will be:
that she and the other queens will embrace the priesthood, you
must not prevent her.” When Yasddhard-déwi heard that
Budha was about to visit her, with 500 of her attendant ladies.
she cut off her hair, and put on mean garments, and then went
to meet her lord. From the abundance of her affection, she was.
like an overflowing vessel, unable to contain herself; and forget-
ting that she was a mere woman, and that Budha was the lord of
the world, she held him by the feet, and wept. But remembering
that Sudhddana was present, she felt ashamed, and rose up;.
after which, she reverently remained at a little distance. It is
not permitted even to Maha Brahma to touch the body of Budha.
The king apologised for the princess, and said, ‘‘ This arises from
her affection; nor is it merely a momentary display ; in the seven
years that you were absent from her, when she heard that you
had shaved your head, she did the same ; when she heard that you
had put on mean garments, she put on the same ; when she heard
that you had left off the use of perfumes and ornaments, she left
off the same; like you, she has only eaten at appointed times,
and from an earthen bowl; and like you she has renounced high
seats, with splendid coverings ; when other princes asked her in
marriage, she refused their offers, and said that she was still
yours; therefore grant unto her forgiveness.” Then Budha
related in what manner, when in a former age she saw the glory
of the princess who was the wife of Paduma previous to his
reception of the Budhaship, she had formed the wish to become
the wife of a future Budha; and in what manner she had so
assisted him during four asankya-kap-lakshas, as now to be the

Pp
210 A MANUAL OF BUDHISM.

wife of Gdétama Budha.* By this relation the sorrow of the
princess, and the fears of the king, were overcome.

12. Nanda and Rahula become the Disciples of Budha.

The next day Budha went from the Nigréddha garden to a
festival that was held in honour of Nanda, the son of Maha Pra-
japati, who was the sister of Maha Maya-déwi, and wife of Sud-
hédana. It was a three-fold festival, as on this day he was to be
elevated to a new office, to enter upon a new residence, and to be
married. Budha went with his rahats to the festival hall, that
he might release Nanda from the sorrows of existence. When
seated upon the throne that had been prepared for him, he
repeated the following stanza :—‘‘ The destruction of evil desire ;
the keeping of the brahma-chariya, (or the continuing in con-
tinence) ; the knowing of the four great truths; and the com-
prehending of nirwdna; these constitute the greatest festival.”
Having in this manner made him willing to follow the ad-
vice he received, he put the alms-bowl in his hand, which
he took, though at that time he was arrayed in the richest orna-
ments. Budha then arose from the throne, and went to the
wihara, followed by Nanda. The betrothed princess, Janapada-
kalyani, called out to him from the window, to enquire why he
went, but he gave her no reply. On arriving at the wihara,
Budha said to Nanda, ‘‘ Regard not the honors of the chakra-
wartti; become a priest like me.” The thoughts of the prince
still wandered after his betrothed wife, but as he said nothing
against this advice, Budha directed Seriyut and Mugalan to
admit him to the priesthood. Still, his mind was fixed upon the
same object, and he became sorrowful. The other priests saw
that he pined away, and asked him the cause of his sorrow; they
wondered why he appeared so disconsolate, as he was the younger
brother of Budha, a member of the royal family, and in every
respect most fortunate. He then told them, that when he took
the bow! from the hand of Budha, Janapadakalyani looked after
him, and told him, to return without delay, and that it was
the princess who was the cause of his sorrow. This being
known to Gdétama, he enquired whether she were beautiful ; and

* This account appears in the Sankinduré Jétaka; the various births of
the princes, after the formation of the wish, were related by Budha at
length.
VII. LEGENDS OF GOTAMA BUDHA. 211

Nanda described her person in the most glowing terms. The
sage thought to destroy the fire of this passion by the water of
nirwadna, and asked him if there was no one more beautiful than
Janapadakalydni. ‘‘No;” was the reply, “ not in all Jambudwipa.”
Budha then enquired if he wished to see one that was more beau-
tiful, but he thought that this was, not possible ; so the sage took
him by the hand, and by the power of irdhi conveyed him to the
world of Sekra. As they were going, he caused the withered
body of an old female ape, burnt in the preparing of some forest-
land for cultivation, te appear, and asked the priest if he saw it;
who said that he did. On arriving at the déwa-ldka, he com-
manded 500 of the principal déwis of Sekra to come into his
presence ; and then enquired whether they or the princess were
the most beautiful. Nanda replied, that in comparison to them his
betrothed was like the burnt ape. When Budha again asked
whether he would like to possess one of those beautiful déwis, he
demanded in what way this could be brought about; and being
informed that he might secure one by being obedient to the
precepts, he set himself to their strict observance. By this means
he was induced to keep the precepts, and in a little time became
a rahat.

On the seventh day after the arrival of Budha at Kapilawastu,
Yasdédhara-dewi arrayed Rahula, now seven years old, in all the
splendor of a prince, and said to him, ‘‘ This priest, whose appear-
ance is so glorious, so that he looks like Maha Brahma, is your
father ; he possesses four great mines of wealth; since he went
away, I have not seen them; go to him, and entreat him to put
you in possession of these mines, and of the seven treasures of the
chakrawartti; the son ought to inherit the property of his father.”
Rahula replied, ‘I know of no father but the king, Sudhddana ;
who is my father?” The princess took him in her arms, and from
the window pointed to Budha, who was at that time at the palace,
partaking of food, and said that the priest he saw there was his
father. Radhula then went to Budha, and looking up in his face,
said without fear, and with much affection, ‘‘ My father ;” and he
further said, ‘“‘ Priest, your shadow is a place of privilege.” When
Budha had finished his repast, and given his blessing, he went
away from the palace, followed by Rahula, who asked to be placed
in possession of the property named by his mother. None of the
people did anything to prevent him, nor did Budha himself. The

P 2
212 A MANUAL OF BUDHISM.

princess saw from the window that the child followed his father,
and began to be fearful lest be should admit him to the priest-
hood, as he had done Nanda; at the thought of this, she wept.
Rahula had great merit, from having been the obedient son of
Budha, when Bédhisat, in many births ; and when he learnt that
he was to be admitted to the priesthood, he was greatly pleased,
thinking that now he could receive the inheritance. Budha then
said to Seriyut, “‘My son asks his inheritance ; I am not willing
to give him that, which is connected with the sorrows of
existence ; I had rather give him the inheritance of the priest-
hood; the benefit arising from this does not perish.” At the
command of Budha, he was then admitted by Seriyut. When the
king heard of what had been done, he was excessively grieved,
and went to Budha to complain that he had in the same way
lost his own two sons, Sidhartta and Nanda, and now his grandson
was taken from him, who had ever been regarded by him as a son
since the father became an ascetic; and he obtained a promise
from Budha that henceforth he would ordain no one without the
consent of his parents. The king also reminded him that he had
not believed the report brought to bim by the déwi that he was
dead, immediately previous to his reception of the Budhaship.
Inreturn, Budha repeated the Dharmmapala Jataka, and informed
him that in a former birth he was not willing to acknowledge his
death, even when shewn one of his bones. By this discourse the
king’s sorrow was allayed, and he was enabled to enter the third
path. Some time afterwards he became a rahat; and when on
his royal couch, he attained nirwana.

13. Budha visits the Island of Ceylon.

In the ninth month after Gdtama had received the Budhaship,
he visited Ceylon. On the bank of the Mahawaéluka river,* near
which place he arrived, there was a garden called Mahanaga (in
Bintenne),+ three yojanas in length and two in breadth. At

* This river, now commonly called Mahaweli, is the largest in Ceylon.
Its source is near Nuwaréliya, and its main branch falls in the bay of
Trincomalee. Near Kandy it is spanned by a bridge of one arch, the timbers
of which are of sandal wood, 205 feet in span. In 1832 it was explored by
R. Brooke, Tsq., under the direction of the colonial government, who
published an interesting account of the survey.

+ This place is now called Myungana. According to Forbes, it is still a
place of pilgrimage.
VIL LEGENDS OF GOTAMA BUDHA. 213

this time the garden was the seat of a great commotion, as two
armies of yakds were fighting in it, with each other. Gdtama
approached them over the air, and made a louder noise than
they did, which put them in fear. He then caused a great
darkness, by means of a rain-cloud; and when he afterwards
dispersed the darkness, he appeared to them in the sky, and put
them to still greater terror by sending forth a volume of smoke
from his body. After this he assumed the appearance of a
moon. When the yakis had seen these wonders, they gave
him, at his own request, permission to alight, and to occupy as
much space as could be covered by a carpet of skin; but when
he had descended to the ground, he caused pillars of fire to arise
at each of the four corners of the carpet; and the fire extended
itself on all sides, driving the yakas before it, until they had no
place in which to remain but the sea-shore. The rock, or island,
Giri, then approached, and the yakds took refuge upon it, after
which it returned to its original position. In a moment, all the
déwas of the air, the rocks, and the trees, and of Samastakiuta,
assembled in his presence, and made to him an offering of
flowers.

To this assembly Gétama delivered a discourse, by means of
which numberless déwas entered the path sowdn; and before his
departure he gave to Sumana, the principal déwa of Samasta-
kita, a lock of his hair as a relic, that it might become an
object of worship. After going three times round the whole
island in a moment, he returned to Uruwela.

The déwa Sumana made a dagoha of emeralds for the lock of
hair he had received, seven cubits high, at the place where Budha
first alighted. After the dissolution of Gdtama, Sarabhu, a
disciple of Seriyut, brought hither the thorax bone of the sage,
and deposited it in the same place, which he covered with another
dagoba, twelve cubits high. This was again covered by Chila-
bhaya, brother of Déwdnanpiyatissa, with a dagoba of brick,
thirty cubits high; and lastly, Duttagamini encased the whole
with another dagoba, which, with the golden tower at its
summit, was eighty cubits high.

The second journey of Gdétama to Ceylon was on this wise. In
the fifth year after he became Budha, there was a dispute, in
Niagadwipa,* between the two naga kings, Chulddana and

* This must have been an island connected with Ceylov, probably at its
214 A MANUAL OF BUDHISM.

Mahédana, relative to a throne of gems; and as war had been
declared, two vast armies of ndgas were assembled, in which
there were thirty kelas of nagas from the rock Wedunna,*
twenty kelas from Kelani,t or Kalyana, and thirty kelas from
the naga island Mani; being in all eighty kelas, some from the
waters and others from the rocks. They were armed with
swords, spears, darts, shields, bows, crowbars, maces, clubs, and
other weapons. The clash of these arms was like the stroke of
the lightning; and the tumultuous commotion that was produced
was like the waves of the sea. This account appears at length
in the work called Samantaktita-warnnandwa.

All this having been perceived by Budha, he left the Jétawana
wihdra early in the morning, out of compassion to the nagas;
and the déwa Samidhi-sumana, taking up a kiripalu tree that
grew near the door, held it over his head as a screen or canopy,
whilst he passed through the air. On arriving at the place of
combat, Budha remained in the air, within sight of the warriors ;
and when he had attracted their attention, he first caused a
thick darkness to appear, and then a dazzling light, like that of
the sun. The sage also delivered unto them a discourse, by
which he induced them to be reconciled to each other. The
combatants then threw down the weapons that they held in their
hands, and brought various kinds of offerings, which each yaka,t
attended by a female demon, presented to Budha. They then
requested him to alight, which he did, and sat upon the throne
of gems. After he had partaken of some divine food that they
brought him, he gave to them the three-fold formulary of pro-
tection, and delivered another discourse for their benefit. For
the increase of their merit, he appointed as objects of worship
the throne upon which he sat, and the tree that had been brought
through the air by the déwa. In the name of the whole assembly
of the yakas, these relics were received, and the three kings,
Chulddana, Mahddana, and Mani, united together to secure their
northern extremity. The seaport Jambukéla was in it, supposed to be
Colombogam, in the district of Jaffna. At this place a dagoba was erected,
and Mallaka Naga built a wihdra, a.p. 674.

* This rock is said to be in the Seven Korles.

+ This is the second river in Ceylon, in point of magnitude, but its whole
course is said not to exceed sixty miles. It rises in Adam’s Peak, and falls
into the sea alittle to the north of Colombo, near which place it is crossed

by a bridge of boats. :
{t They are first called ndgas, and afterwards yalds.
VII. LEGENDS OF GOTAMA BUDHA. 215

preservation, that they might long continue to be a benefit and
protection to Lanka.

The third journey of Gétama to Ceylon was made in the eighth
year after he had received the Budhaship. At the request of
the priest Sunaparantaka, he entered the golden palanquins
presented by the guardian déwas, along with 500 rahats, and
went to the hall built by some merchants, called Chandana-
mandala, in the forest of Mulu, in the region called Sundparan-
taka, where he preached to those who were present, remaining
there several days. After this, at the request of Punna, he went
to the town of Suppdraka, where many merchants were congre-
gated; and to them also he delivered a discourse. From this
place, on his way to Sewet, he went to the Nirmmada river,* at
the request of the naga king of the same name; and at this
place he partook of food presented by the ndgas, to whom he
preached, and gave the benefit of the three-fold protective for-
mulary. In compliance with the earnest entreaty of the ndga
king, he left an imprint of his foot on the bank of the river, in
the midst of a sandy desert, on a spot that is occasionally
covered by the waves. This impression may still be seen in the
Yon country, at a place where the waves strike upon a sand-hill,
and they again retire. It is only on the retiring of the waves
that the mark of the foot can be seen. From the river, Gotama
went to the rock Sachabadha, upon the summit of which, at the
request of a priest of the same name, he made an impression of
his foot in clay.

From the rock Sachabadha, Budha came to Ceylon. The first
place he visited was the residence of the nagas in the river Kal-
yana,} the water of which previously falls upon the mountain

* The geological features of the Nirmmada, the present Nerbudda, and the
Namadus of Ptolemy, appear to be more than usually interesting, from the
various notices that are given of them in the Journal of the Bengal Asiatic
Society. There are several remarkable waterfalls in the course of the stream,
each of which has its peculiar tradition, but I have not been able to identify
the spot that is said to have been visited by Budha. Ptolemy mentions a
town called Siripala, on the Nerbudda, where it is joined by the Mophis or
Myhes. This ought probably to-be Sripdda, or “the illustrious foot,” the
name by which these impressions are still known. The present name of the
river may have risen from some legend connected with Budha. The hill
Téri Kothi, near Bhawun, of which a sketch is given in the third volume of
the Journal, plate 23, is 150 feet high; both its name and appearance would
indicate that it is of Buchistical origin.

+ “The village uf Kellania, or Kalyana, situated five miles from Colombo,
possesses considerable attractions to those interested in the ancient history of
216 A MANUAL OF BUDHISM.

Sanantaktta, as if to clear it from all impurities. It is therefore
called Kalydna, pleasing, or that which brings prosperity. The
dagoba of Kalyana was subsequently erected upon the spot
where Gétama sat at the residence of the nagas. After par-
taking of food, and delivering a discourse, he left an impression
of his foot in the bed of the river, that it might be worshipped,
and be an assistance to the ndgas. The déwa of Samantakiuta,*

Ceylon. It was probably the capital, as it has been the chief place for the
worship, of Weebeesana, son of Pulastyia, friend of Rama, the traitorous
brother and deified successor of Rawana. The following romantic events are
to be found in Singhalese history. The beautiful queen of Kellania Tissa
having been seduced by his brother, and their intercourse detected, he fled to
Gampala, and from thence sent an emissary disguised as a priest ; this person
was instructed to mix in the crowd of those who went daily with the high
priest to receive their alms, at which time he might find an opportunity of
delivering a letter to the queen, who always assisted at this ceremony. The
letter was full of the misery of the writer, and stated that his affection was
undiminished ; but neither the place from whence the letter came, nor the
name of the writer, was mentioned. The disguised messenger dropped the
letter, and the king hearing it fall, seized and read it. The writing con-
vinced him that it was from the high priest, who was ordered to be thrown
into a cauldron of boiling oil ; the queen was bound and cast into the river ;
and the messenger cut in pieces. It afterwards appeared that the king’s
brother, having been a pupil of the high priest, had acquired the art of exactly
imitating his writing. Not long after these events, the sea began to encroach
rapidly upon the west and south coasts of Ceylon. The king believing that
it was a judgment against him for the cruel and unjust death of the priest,
determined to sacrifice his virgin daughter, as an offering to the god who con-
trolled the waters. Having secured her in a covered canoe, on which was
inscribed her fate and its cause, the canoe was launched into the ocean. The
flood still increasing, the king mounted his elephant and proceeded to view
the destructive effects of the raging waters. Whilst thus employed, the
earth opened, and the king disappeared amidst flames which burst from the
sinking wreck of his richest provinces. Before the waves ceased to encroach
on the land, 640 villages (470 of which were principally inhabited by divers
for pearls) had been overwhelmed, and the distance between Kellania and the
sea coast had been reduced from twenty-five to four miles. The canoe in which
the young princess was confined, having been driven towards the south-west
of the island, was discovered and brought to land by some fishermen. This
was in the Magam-pattoo, at that time a separate kingdom, under Kawan-
tissa, who hearing of the canoe and its mysterious appearance, went to
examine it. On perceiving the inscription, he released the princess, whom he
named Wiharé Déwi and afterwards married. Wihdré Déwi became the
mother of Dutugemunu, a prince who restored the Singhalese power, and
expelled the Malabars, to whom Kellania Tissa and Kéwantissa had been
tributaries. Many Budhists believe that in some future transmigration
Wiharé Déwi will be the mother of Maitri, the expected Budha.”—Forbes,
Ceylon Almanac, 1834.

* This mountain is called Sélésumano, Samastaktita, and Samanela. It
is 7420 feet above the level of the sea, and was long considered as the highest
mountain in the island ; but it has been discovered, since the English came
into possession of the interior, that there are at least three others that are
higher, Pidurutalagala having an elevation of 8280 feet. It will, however,
always be the most remarkable, from the many legends connected with it,
VII. LEGENDS OF GOTAMA BUDHA. 217

Samana, having heard of the arrival of Budha, went to the
place where he was; and after he had worshipped him, he
presented a request that he would leave an impression. of his
foot upon the mountain of which he was the guardian, that it
might be worshipped during the five thousand years his religion
would continue among men. To induce the sage tc comply with
his request, the déwa repeated before him at length the praises
of the mountain he was invited to visit. The flowers that grew
upon its sides and summit, he compared to a magnificent gar-
ment and head-dress ; the hum of the bees, as they sped through
the air laden with honey, was like the music of lutes: the
birds upon the trees were like so many bells sending forth sweet
sounds; doves and other birds uttered their peculiar notes; the
branches of the trees, when agitated by the wind, appeared to
dance, as at the command of the master of the revels; all
seemed to acknowledge the supremacy of Budha; the trees pre-
sented offerings of flowers; in the pools of water were many
reptiles; fishes sported in the streams; in the branches of the
trees were birds of many kinds; in the shade, with their young,
were elephants, tigers, bears, deer, monkeys, hares, and other
animals; there were trees that struck their branches together,
so as to produce fire; and there were others that appeared, from
the mass of flowers by which they were covered, like a cloud
from which the lightning flashed or around which it played.
When the déwa had in this manner declared the greatness and
the excellencies of the mountain, Budha went to it through the
air, attended by the 500 rahats. At the right hand of the sage
was Samana, in beautiful garments and rich ornaments, attended
by all his inferior déwas, with their queens, who made music
and carried flags and banners, and scattered around gold and gems.
Sekra, Maha Brahma, and Iswara, were all there with their
attendant retinues; and like the rolling of the great ocean upon
Maha Méru or the Yugandhara rocks, was their arrival at the
mountain. The sun remained in the midst of the sky, but his
rays were cold as those of the moon; there was a slight falling
of rain, like the water that is sprinkled around a throne to allay

and the conspicuousness of its appearance, especially from the sea; it is an
insulated cone, rising boldly into the sky, and generally cloud-capped. It is
supposed by the Chinese (Davis’s Chinese) that at its base is a temple, in
which the real body of Budha reposes on its side, and that near it are his
teeth and other relics.
218 A MANUAL OF BUDHISM.

the dust; and the breeze, charged with sweet perfume, came
from all sides to refresh the illustrious visitant. At his
approach, all the trees of the mountain were as though they
danced in gladness at the anointing of a king. In the midst of
the assembled déwas, Budha, looking towards the east, made the
impression of his foot,* in length three inches less than the
cubit of the carpenter; and the impression remained as a seal to
show that Lankdé is the inheritance of Budha, and that his
religion will here flourish.

Gétama remained during the day in a cave of the same moun-
tain, called Bhagawé. From thence he went to Dighandka, in
Ruhuna; and afterwards to the following places in order :—the
spot where the bé-tree was afterwards planted by Mahindo, at
Anurédhapura; Thupdréma, Lowdmahapaya, and Lahabat-geya,
which are also in Anurddhapura; the tank Danthadara; Ru-
wanpaya; and the summit of Mihintalé. From this mountain
he returned to Jambudwipa, having visited in all fourteen differ-
ent places in Lanka. (Sadharmmaratnakdré.)+

14. Budha foretells the Prosperity of a Labourer’s Wife.

In the reign of Bimsara, there was in Rajagaha a couple ex-
tremely poor. The man’s name was Kalawali, and he was a

* There is an indentation upon the summit of Adam’s peak, commonly
called the sri-pdda, or illustrious footstep, which is annually visited by many
pilgrims of different religious persuasions. The Hindus regard it as the
footstep of Siva, and the Moors as that of Adam, whilst the Budhists affirm
that it is the identical impression made by Budha when he visited the déwa
Samana. It is said by Dr. Davy to be “a superficial hollow five feet three
inches and three-quarters long, and between two feet seven inches and two
feet five inches wide.” The fakirs of the Mahomedan religion take impres-
sions of the footstep on » piece of white cloth that has been previously
covered with pulverized sander. The Mahomedan author, Masudi, a.p. 948,
makes mention of mount Rahwan, on which Adam descended when expelled
from Paradise, adding that a race of Hindus, in the island of Ceylon,
descended from Adam, derived their origin from the children of Cain, and
that the analogy between the traditions of the Arabs and Budhists may
probably be traced to that period of early history when both people were
Samaneans ; maintaining, according to the authority of the Mefatih-el-olum,
that the world had no beginning, that souls transmigrated from one body to
another, and that the earth is constantly declining.—Bird’s Anniversary
Discourse, Journ. Bombay As. Soc. No. 5. It is probable that Raja Singha,
A.D. 1581, would destroy the sri-pdda then in existence, along with the other
objects of Budhistical veneration that fell beneath his hand. Both Fa Hian
and Hiuan Thasng met with sri-pddas in different parts of India.

+ The whole of the three visits of Gdétama to Ceylon are inserted together,
us itis in this form they appear in the native authorities, though the two last,
are not in the proper order of time, as some of the legends subsequently
inserted must have taken place at a previous period.
VII. LEGENDS OF GOTAMA BUDHA. 219

labourer. One day he went to seek work, but did not succeed,
and all the food they had was a little pottage made of herbs.
In the morning, Maha Kasyapa looked abroad to see whom he
should benefit, and resolved on conferring a favour upon the
labourer. When he came with his alms-bowl to the door, the
wife reflected that they had nothing better to give the priest, so
she presented to him the pottage, which he took to the wihdra
and gave some to Budha. The priest asked Gdétama what
would be the reward of the woman; and he said that in seven
days she would be ennobled.

On the seventh day after, the king on passing a burial ground
near the city, saw a man impaled, who cried out to him, re-
questing a supply of food from the royal table. The king, out
of compassion, promised that he should have it. At night,
when the king was at supper, he remembered the promise he
had made, and told his nobles to call some one to take the food;
but they could find no one who was willing to go. A second
time they attempted, but did not succeed. On the third trial,
the labourer’s wife said she would go. The king asked her, if
she, a woman, was not afraid to undertake the task; but she
said she was not, if the five weapons were given her, and she
was attired asa man. The king commanded that this should
be done, and she took the food. In passing a tree on the way, a
yaka who resided in it called out to her to stop if she had
brought him food; but she said she was the king’s messenger,
and the food was for another. The demon then asked her if she
could take a message for him also; and as she agreed, he told
her to call out aloud at a certain tal-tree she would have to pass,
that Kali, the wife of Dighatapla, daughter of the déwa Sumana,
had been delivered of ason. On passing the tree that had been
pointed out, she cried out aloud as she had been told; and the
déwa Sumana having heard what she said, out of joy at the
intelligence, commanded that as a reward she should be told of
a treasure there was at the foot of the tree. When she had
received this intelligence, she went forward to the place of
execution, and informed the malefactor that she had brought
him food from the king’s table. On hearing this, as hunger
was more powerful than the pain of impalement, the man ate
the food with eagerness; and when he had finished, asked her
to wipe his mouth. Whilst she was in the act of doing so, he
220 A MANUAL OF BUDHISM.

seized her hair with his teeth; and as she could not otherwise
release herself, she cut off the lock with the sword she had
brought, and left it in his teeth. On returning to the king she
informed him that she had executed his command; but he said
that he must have some proof; on which she told him that a
lock of her hair would be found between the malefactor’s teeth,
and further informed him respecting the treasure. Next day
the king found out by her token that what she said was true,
and also sent men, who dug up the treasure, and brought it to
the palace. On seeing it he said that the woman must be pos-
sessed of great merit to have met with such good fortune;
and he therefore, in the presence of the citizens, ennobled her,
by which she was rewarded for her gift to the priest, and the
words of Gétama were accomplished. (Sadharmmaratnakdré.)

15. Budha attends a Ploughing Festival.

When Budha resided at the wihara called Dakshindgini,
belonging to the village of Eknalaka, near Rajagaha, a
ploughing festival was held by the brahman Kasibharadwaja.*
There were a thousand oxen, the hoofs of which were cased
with silver, and their necks were adorned with sweet-scented
flowers; five hundred ploughs and goads tipped with gold;

* It is well known that in China and some other countries of Western
Asia, ploughing festivals are still held. The following narrative is taken
from Crawford’s Embassy to Siam. ‘ April 27, 1822.—This was a day of
some celebrity in the Siamese Calendar, being that on which the kings of
Siam, in former times, were wont to hold the plough, like the emperors of
China, either as a religious ceremony, or as an example of agricultural
industry to their subjects. This rite has long fallen into disuse, and given
place to one which, to say the least of it, is of less dignity. The ceremony
took place about two miles from Bangkok, and I am sorry to say we were not
apprised of it in time to be present. A Siamese, however, who had often
witnessed it, gave me the following description: A person is chosen for this
occasion, to represent the king. This monarch of a day is known by the
name of the King of the Husbandmen. He stands in the midst of a rice-
field, on one foot only, it being incumbent on him to continue in this uneasy
attitude during the time that a common peasant takes in ploughing once round
him in a circle. Dropping the other foot, until the circle is completed, is
looked upon as » most unlucky omen; and the penalty to the King of the
Husbandmen is not ouly the loss of his ephemeral dignity, but also of his
permanent rank, whatever that may be, with what is more serious, the con-
fiscation of his property. The nominal authority of this person lasts from
morning to evening. During the whole of this day the shops are shut;
nothing is allowed to be bought or sold, and whatever is disposed of in con-
travention of this interdict is forfeited, and becomes the perquisite of the
King of the Husbandmen.”
VII. LEGENDS OF GOTAMA BUDHA. 221

five hundred ploughmen in gay attire; and many thousands of
spectators. The wife of the brahman prepared a hundred
thousand vessels of food, which were placed upon a wagon;
and accompanied by a retinue of maidens, beautiful as déwis,
she went to the field. The brahman took a vermilion wand
in his hand, and directed that to this person rice should be
given, and to that ghee, and to another some sweetmeat, whilst
his wife dealt out the rice with a golden spoon. On the same
day, early in the morning, Budha looked round the world with
his divine eyes to see whom he should assist, when he perceived
that the brahman who would hold a ploughing festival had the
merit necessary to enable him to become a rahat. He therefore
went to the field, and remained in an elevated place, whence he
could be seen by the brahman. The rays from his person
spread to every part of the field, causing all that was within it
to appear of the colour of gold. This attracted the attention of
the people, who having finished their repast, collected around
Budha, and did him reverence. But the brahman was displeased
when he saw what was going on, and said, ‘See now, this great
mendicant has come to spoil our sport.” When he had seen his
person, he said again, ‘‘Were he to work like us who are
husbandmen, he might become the king of all Jambudwipa;
but now he does nothing, spending his time in idleness, and
coming to ploughing festivals and such like places, that he may
beg something to eat ;” and then addressing himself to Budha,
he said “Sramana, I plough and sow, and from my ploughing
and sowing I receive grain, and enjoy the produce; priest, it
would be better if you were in like manner to plough and to
sow, and then you would have food to eat.” Budha knew when
the time had come in which it would be proper for him to speak,
and replied, ‘“ Brahman, I do plough and sow; and from my
ploughing and sowing I reap immortal fruit.” On hearing this,
the brahman thought thus, “‘ The sramana says that he ploughs
and sows; but he has neither plough nor any other implement ;
he must have spoken falsely.” Yet on looking at the beauties
of his person, he thought it impossible that he could tell an
untruth; and he therefore said, “ Bhagawat Gdtama, I see no
plough; no goad; no oxen; if you perform the work of the
husbandman, where are your implements?” In reply to this
question, Budha informed him that his field was the dharmma;
5222 A MANUAL OF BUDHISM.

the weeds that he plucked up, the cleaving to existence; the
plough that he used, wisdom ; the seed that he sowed, purity;
the work that he performed, attention to the precepts; the
harvest that he reaped, nirwana; and when he had explained
these matters at greater length, he exhorted the brahman to
sow in the same field, unfolding before him the benefits
of nirwana. The brahman, after hearing this discourse,
brought forth the most excellent food, and with a joyful mind
reverently presented it to Budha; but the sage informed him
that he could not receive it, as it was not the custom of the
Budhas to receive offerings after they had been setting forth the
excellencies of the dharmma, and proclaiming its advantages,
or they would be like musicians and dancers, who make a
collection after they have amused the people. The brahman
was therefore in doubt, as he thought that it would not be
proper to present to any one else the food that had been offered
to Budha. The sage perceived his thoughts, and told him that
as the déwas had imparted to it the flavor they were accustomed
to give to all food received by the Budhas, he might take it and
place it upon the top of a rock where there was no grass, or
throw it into water that was free from worms. Kasibhdradwaja,
accordingly, threw it into pure water, where it continued warm
a whole day; first making a noise, as if it said “chiti, chita,”’
like liquid boiling, and then sending forth smoke. The brahman
took notice of this wonderful occurrence ; then went to Budha,
embraced the priesthood, and afterwards became a rahat.
(Milinda Prasna.)

16. The History of Anépidu.

There resided in Rajagaha a rich merchant, who was intimate
with Anépidu, a merchant of Sewet.* The two friends were
accustomed to visit each other, with 500 wagons of merchandize,
for the purpose of traffic. When they drew near to each other’s
city, it was the practice for one to go and meet the other at a
distance of sixteen miles. One day Anépidu approached Raja-
gaha, but there was no friend to meet him; he came to the city,

* This city, which is also called Sdwathi and Srdéwasti, was the metropolis
of Késala. It is termed by Fa Hian, She-wei; by Hiuan-tsang, She-lo-va-

si-ti; and is placed by both nearly on the site of Fyzabad, in Oude. When
visited by Fa Hian, there were in it not more than 200 families or houses.
VIL LEGENDS OF GOTAMA BUDHA. 223

the street, the house, but saw no one to welcome him, as had
been usual. When he entered the house, his friend was there ;
but his greeting was hurried and brief. At night, however, he
came to him to inform him of the reason of his conduct; he
expected Budha and his priests the next day to receive an alms-
offering at his dwelling, and he had been too much engaged in
making the necessary preparation to show him the accustomed
courtesy. At the mention of the name of Budha, Anépidu
instantly formed the resolution to see the sage, which arose from
the merit he had received in former births. Nor was he willing
to delay his visit to the sage for a single moment, until his friend
told him that Budha would be at that hour in retirement, and
could not be disturbed. The merchant of Sewet retired to rest,
but in the first watch of the night there was a preternatural
light in his chamber; as he supposed that it was day, he arose,
and it was only by seeing the moon shining in the sky that he
was convinced of his error. In the second watch he was
deceived by a similar appearance. In the third watch there was
the same light, and as he was now certain that it was day, he
proceeded towards the residence of Budha. The doors of the
house and the gates of the city opened to him of their own
accord. When he had walked some distance, he came to a
cemetery, and saw a human body which he knew was a corpse,
as it was cold, putrid, and emitted a most offensive smell. At
the sight of it he became afraid, when the light vanished, and it
was intensely dark all around. But a déwa who resided in the
cemetery spoke to him on the great merit of those who set their
feet to the hearing of bana, by which he was encouraged, and
the light returned. As he proceeded further, he reflected,
“There are many now who say that they are Budha, and 1 may
be deceived; there was a name given me, Sudatta, by my
parents, which is known only to them and me; if Gdtama tells
me what it is, when I ask him to repeat it, I will believe in him;
but if he cannot repeat it, I will seek Budha elsewhere.” arly
in the morning, Budha, who knew what was passing in his
mind, went to meet him, and on seeing him, said, “ Sudatta,
come hither!’ On hearing this word, the faith of Anépidu was
established, and he promised to cleave unto the sage until the
end of his life. Then Budha repeated to him two stanzas; “ He
who is free from evil desire attains the highest estate, and is
224 A MANUAL OF BUDHISM.

always in prosperity. He who cuts off demerit, who subdues
the mind, and attains a state of perfect equanimity, secures
nirwdna; this is his prosperity.” Anépidu now entered the first
path, and requested Budha to receive from him on the following
day an alms-offering, attended by his priests.

Anépidu, on returning to the house of his friend, informed
him of what he had done; who said that when he went to
Sewet, his host was at all charges, and that he must allow the
same to be done at Rajagaha; but Anépidu refused his assist-
ance, as well as that of the king and of the chief of the villages,
which were offered, and purchased vessels, ovens, and all the
requisite utensils, at his own expence. When the repast was
concluded, he invited Budha to Sewet, telling him that the king
of that city reigned over the countries of Kasi and Kosol, 300
yojanas in extent, and that his own wealth was immense, The
road between Rajagaha and Sewet,a distance of 45 yojanas,
was richly ornamented, and resting-places were erected at the
end of every yojana, as Budha accepted the invitation. When
Anépidu returned to Sewet, he examined carefully the suburbs
of the city, that he might find a suitable place for the erection
of the wihdra, not too near nor too distant. At last he found a
place of this description, belonging to the prince Jeta. But when
he asked the prince to dispose of it, he replied that he would
not let him have it, unless he were to cover it over with golden
masurans.* “It is a bargain,” replied Anépidu, ‘upon these
conditious the garden is mine.” When the prince saw that he
was serious, he was unwilling to abide by what he had said;
and as Anépidu would not give up his right, the matter was
referred to a court of justice, and decided against the prince.
Jeta then reflected, “ My garden is a thousand cubits in length
and breadth; no one has wealth enough to be able to cover it
with gold; it is therefore yet mine, though the case is decided
against me.” The prince and Anépidu went together to the
garden, and saw that all the useful trees were cut down, only
such trees as sandal and mango being permitted to remain; and
the whole place was made perfectly level. Then Anépidu called
his treasurer, and commanded that his stores of wealth should

* This is sufficiently extravagant. It was thought a great price when
Kandaules, king of Lydia, paid Bularchus, for a picture of the battle of
Magnetes, as much gold coin as would cover it.
VII. LEGENDS OF GOTAMA BUDHA. 225

be entered, and as many masurans brought out as would be
necessary. The treasurer accordingly emptied seven stores, and
measured the golden masurans as if they had been grain. The
masurans were measured to the extent of ninety yalas, and were
then brought and thrown down in the garden; and a thousand
men, each taking up a bundle of money, began to cover the
garden. Anépidu commanded his servants to measure the space
occupied by the standing trees, and give as many masurans as
would have been required if they had not been there, that he
might lose no part of the merit he hoped to gain. When he
saw that the entrance was not covered, he commanded his
treasurer to break open another of the stores, and bring a
further supply, though he knew by the plates of copper on which
his wealth was numbered, that the store preserved by his fore-
father in the seventh generation backward had been opened, and
that the whole sum disposed of amounted to 18 k6dtis of masu-
rans; but when Jeta saw that although Anépidu had already
given so much, he was equally ready to give more, he reflected
that it would be well for him also to partake in the merit, and
declared that the sum he had received was sufficient. After this
was concluded, Anépidu began the erection of the wihara;
around it were houses for the priests; offices that were suitable
tor the day, and others for the night; an ambulatory; tanks;
and gardens of fruit and flower trees; and around the whole,
extending 4000 cubits, was a wall 18 cubits high. The whole of:
these erections cost 18 kdtis of masurans. In addition, Anépidu
had many friends who assisted him, some by their personal
labour, and others by their wealth. Jeta also said, ‘‘ What has
a prince to do with money procured from a merchant?” so he
expended the whole of the 18 kdtis he had received in building
a palace seven stories high, at each of the four sides of the
garden.

When all was finished, Budha was invited to visit the place ;
and he set off by easy stages, sixteen miles each day, so that he
was forty-five days in travelling from Rajagaha to Sewet. On
his approach to the city, he was met by a splendid procession,
composed of different companies with 500 persons in each,
carrying appropriate vessels and emblems, of the raost costly
description. One company was headed by Anépidu’s two
daughters, Maha Subadra and Chula Subadra. Anépidu

Q
226 A MANUAL OF BUDHISM.

escorted Budha to the wihdra, and then enquired from the sage
unto whom it should be offered, who said ‘“‘ Let it be offered to
the whole priesthood, whether present or absent.” Then
Anépidu poured water from a golden vessel upon the hands of
Budha, in token that he dedicated the wihdra to all priests
whatsoever, from whichever of the four quarters they might
come; after which Budha repeated a stanza:—‘t He who re-
sides in this wihdra will be protected from heat and cold;
from wild beasts, mosquitoes, and nagas; he who dedicated this
wihdra, if there be to him another birth, will in that birth be
protected from all these dangers.’ By listening to the bana,
many became rahats. Budha resided in the wihara nine months,
and in the daily alms which Anépidu presented, he expended
18 kétis; so that the whole of the gifts that he presented
would amount to 54 kétis of masurans. In former ages, the
same place was given to the Budhas by other rich merchants.

17. The History of Wisdkhd.

There resided in Anga and Magadha, five merchunts, called
Meda, Joti, Jatila, Kakawali, and Punnaka; the wealth that
they possessed was immense. In the family of Meda were five
persons possessed of great merit from actions done in former
births; viz., the merchant, his daughter Chandrapadumé, his
son Dhananja, his daughter-in-law Sumana, and his secretary
Punnaka. When Wisakh4, daughter of Dhananja and Sumana,
was about seven years of age, Budha visited the village of
Bhaddi, in Anga. On his approach to the village, Meda
directed Dhananja to send his daughter to meet him, with a
retinue of 500 maidens of the same age in chariots. Though
so young, Wisdkha received this command with great joy;
but when near the sage, she thought it more respectful to
descend from her chariot and walk. When Budha saw her he
knew that from the merit she possessed she would become the
mother of his lay disciples, or his principal female disciple; and
he therefore preached the dharmma, by which she and her 500
maidens entered the first of the paths. The next day Meda
attained the same privilege from hearing bana, and gave alms
to Budha and his priests during two weeks. After this Budha
returned to the wihdra of Jétaéwana.
VII. LEGENDS OF GOTAMA BUDHA. 227

At this time the younger sister of Pasé-nadi, king of Kosol,
was the principal queen of Bimsara; and the younger sister of
Bimsara was the principal queen of Pasé-nadi. The king of
Kosol thought that as there were many rich merchants in
Rajagaha, he would request him to send one of them to reside
in Kosol. After consulting with his nobles, Bimsara said that
as it would be difficult to prevail upon one of the merchants of
the first class to go, he would speak to Dhananja, who did not
belong to the superior grade. When Dhananja was called into
the royal presence for this purpose, he said that he was ready to
go, if commanded by the king. This merchant therefore ac-
companied the king of Kosol on his return; and on their
journey they arrived in the evening at an open space where
four ways met. Dhananja having asked the king how large
his city was, learnt that it was seven yojanas in size; but on
hearing this, he said it would be difficult for his large retinue
to find accommodation in such a city, and he therefore requested
permission to remain in the spot where they then were, without
proceeding further. The king acceded to this request, and
remained there three or four days with his attendants to assist
in forming places of shelter, after which he went forward to
Sewet. This place was called Sakétu, from having been their
evening resting-place, and Dhananja was appointed its chief.

There was in Sewet a merchant called Migdra, who had a
son, Pirnna-wardhana, a young man of excellent appearance.
One day his parents said to him that he had arrived at a proper
age to marry; but he said that he would never marry unless he
could meet with a female possessed of the five beauties (pancha-
kaly4na). His parents asked him what they were; and he
said, “1. Késa kalydna; hair that when spread out will be
splendid as the feathers of the peacock’s tail. 2. Mansa-
kalydna; lips, that whether betel has been eaten or not will
always be red as the kem fruit. 3. Ashti-kalyina; teeth white,
uniform, near each other, and of the same height. 4. Chawi-
kalyd4na; the body of an uniform colour, withcut a single spot.
5. Waya-kaly4na; though she should have twenty children,
never to appear old, and though she should live to be a hundred
years old, not to have a single grey hair.” The parents, when
they received this reply, collected 108 brahmans, from whom
they enquired if there was such a female in the world ; and they

Q 2
228 A MANUAL OF BUDHISM.

were told that there was. Then eight of the brahmans were
selected and were sent to all parts of Jambudwipa to find a
maiden of this description, a great reward being promised to
the discoverer. They were long unsuccessful in their search,
but arrived at Sakétu on a festival day, when the ladies of the
city, at other times kept in the strictest privacy, were accus-
tomed to make their appearance in public, and join in the
amusements of the season. The nobles had now an opportunity
of seeing their equals of the other sex; and they were accus-
tomed to go to the corners of the streets to throw flowers and
garlands at them as they passed. The brahmans thought that
this would be a good opportunity to accomplish their design ;
and for this purpose they took their station in a certain hall.
By and bye, Wisdkha, now fifteen years of age, came within
sight, attended by her maidens; and as a shower of rain came
on, the other ladies began to run towards the hall in great
confusion ; but Wisakha continued to walk at her usual pace,
just as if there had been no rain at all. As she came nearer,
the brahmans saw that she had four of the beauties, but they
could not see her teeth. They therefore entered into conversa-
tion with her, and said, as if in jest, ‘‘ Unfortunate will be the
man who has you for a wife; if you go for water in the morning
you will not return before night, and so he will get nothing to
eat.” Sweetly she replied, ‘‘ How so ?” and they informed her
that they judged thus, because she was the last to’arrive at the
hall and the last in putting off her ornaments that had been
wet by the rain. But she said that it was not from indolence;
it was not gracefulin a female torun.* “There are four persons,”
said she, “ who ought not torun. 1. The king, when the crown
is upon his head, and he is arrayed in the royal ornaments; the
people would be ashamed and compare him to a labourer.
2. The royal elephant, when his elegant trappings are on.
3. The recluse. 4. The female; lest the people shouid say she
is a man. It was on this account I did not run. Again, a
young maiden may be compared to merchandize on sale; were
she to run, she might fall or dash her foot against some obstruc-
tion, and thus her palms and the soles of her feet would be
damaged, and nobody would buy her.” The brahman, who
saw by this time that she was well fitted to become the wife of

* ©The brahman must not run even when it rains.””—Manu. Inst. iv. 38.
VII, LEGENDS OF GOTAMA BUDHA. 229

their lord, make known to her their intention, and put a chain
of great value upon her neck. When Wisdkha had learnt the
name and rank of Purnna-wardhana, she sent to inform her
father, and requested that chariots might be provided to convey
her and her maidens home. The father asked the brahmans
the wealth of their lord, and they said 40 kédtis of treasure.
Dhananjara said that this was only as much as his daughter
would require for bathing money ;* but as his rank was equal,
he consented to her betrothal.

The brahmans now went to tell Migdra of their success, who
was well pleased, and resolved to set out for Sékétu without
delay, but went first to inform the king of what had taken place.
The king said that it was at his request the rich merchant had
come to reside in those territories, and that therefore he would
himself be present at the marriage. On hearing this, Migara,
sent to inform the merchant of the king’s intention; and said
that as it was impossible he could provide for so large a retinue,
the marriage had better be celebrated privately ; but Dhananjara
replied, that if even ten kings, with as many armies, were to
come, he could provide for them all. Still Migdra thought he
said this as a mere boast, and sent again to tell him that only
a few guards would be left in the city, and the king would be
attended by 8 k6dtis of men; but he replied as before, that he
could provide for them all. Dhananjara gave 70 measures of
diamonds, pearls, and precious stones to the jewellers, to be
made into different kinds of ornaments, When the king had
arrived in the city and remained several days, he sent to tell the
merchant that he had better not delay the marriage of his
daughter, as the providing for so many people must be a burden
to him ; but Dhananjara said that the proper nekata for the mar-
riage would not occur in less than four months, and that in the
interval his majesty was to enjoy himself, and all his expenses
would be defrayed. During the whole of the four months, the
city was like a festive hall; through the liberality of the mer-
chant no one wanted for anything. The firewood consumed in
a single day amounted ta 500 loads, which caused it to be
deficient when all other things were in profusion ; but Dhananjara,
when informed of the circumstance, gave an order that the old

* It is said that Moeris gave the entire revenue of the lake known by his
name to his queen for her personal expenses in dress and perfumes.
230 A MANUAL OF BUDHISM.

stables of the elephants and horses should be pulled down, and
the wood taken for fuel. This only lasted a fortnight, after
which he gave from the stores coarse cloth, then gradually cloth
of a finer kind, and last of all sandal wood, as no fuel could
otherwise be procured at that time, it being the rainy season.*
At the conclusion of the four months the ornaments were
brought by the jewellers. On the day of the marriage the whole
body of the bride was covered with ornaments. On her head
was an ornament in the form of a beautiful peacock, with fea-
thers made of precious stones, the neck being composed of one
single emerald; and the image was so constructed that when
the wind blew it uttered sounds, so that those at a distance
thought it was alive. She also possessed the ornament for the
waist called mékhal4; and the value of the whole was nine kétis
of masurans.t Dhananjara presented his daughter with 500
wagons laden with gold; and as many laden with silver and
with all kinds of requisites and treasures; of each 500; and
500 in which were comely maidens. When the train left the
city it extended twelve miles. The gates of the places where
the other cattle, 120,000 in number, were confined, were also
thrown open, when the whole herd of animals, of thei own
accord, throngh the merit of the bride, ran ahead of those
attached to the vehicles, and remained in this position, extending
twelve miles further. Previous to her departure, Dhananjara
gave his daughter a number of advices, in’ figurative language,
such as that she should never give fire from her house to another,
nor receive fire into her house. This was overheard by
Migara, who wondered what it could all mean. _ Next morning,
in the presence of the royal guests, he appointed eight persons
in whom he could confide, to accompany her as guardians, and
presented her with the set of ornaments worth nine kelas and a
lac. He also proclaimed to all his retainers, that whoever

* Vijaya Raghava Nayadu, king of Tanjore, daily fed 12,000 brahmans.
In a rainy time he was advised to cease doing so; but when an entire want
of fuel was stated to exist, he ordered every wooden material ubout his house
to be taken down, or pulled to pieces in order to supply fuel. In three days
this supply was exhausted: he then directed all the vestments in the palace
to be dipped in oil, and made use of for fuel—Rev. W. Taylor, Journ. As.
Soc. June, 1838.

+ Ornaments of the description now worn by Wisdkhé have only been
possessed by two other females, one the wife of Bandhula, and the other.

Sujata, who presented the offering of food to the prince Sidhirtta, immediai ely
previous to his becoming Budha.
VII. LEGENDS OF GOTAMA BUDHA. 231

wished to accompany her might go, and those who preferred to
stay might remain; but they all said that they would accompany
the bride. The merchant then went with the king part of the
way, after which he returned home.

Migara who was a sceptic, was the last person in the procession,
and when he saw all the people before him, he was angry at
their coming, as the whole would have to be provided for ; and
he would have driven them back, but was prevented. When
they approached the city, Migdra thought that if the bride
entered it in a covered litter, all the people would say it was
because her ornaments were of inferior value, or because she
was not beautiful; he therefore requested her to enter an open
chariot, that she might be seen of all. On their arrival at the
house of Migdara, the king and his nobles sent many costly
presents to Wisakha, in return for the attention that had been
shewn to them by her father during four months; but she said
she had no need of these things, and what she received from
one she sent to another, according to their age and circumstances,
and thus secured the friendship of all. Migdra was at this time
a follower of the tirttaka Nighanta. One day he invited
Wisdkhaé to go with him to worship; and she, well pleased, put
on her most splendid ornaments for the purpose; but when she
saw that the persons she was to worship were naked tirttakas,
she was ashamed, and asked her father-in-law why he had
brought her to such a place.* The tirttakas overheard what she
said, and addressed Migara thus: “This is an unhappy follower
of Gétama; why did you choose such a person to be the wife of
your son; it will be better to send her away at once, as if she
remains she will undoubtedly be the destruction of your house ;”
but her father-in-law apologised for her, and said that she was
young.

On a certain occasion, when Migdra was in the mansion, a
rahat came to the door with his alms-bowl; but Wisdkh4 told
him to pass on, as the master of that house ate purama (one
meaning of which is, filth). This was overheard by Migdra,
who resolved at once to send her away. But she said that she

%* A similar story is referred to by Csoma Kérési; but the heroine of the
Tibetan tale is called Sumagadha ; and several of the incidents here related
are, on another occasion, spoken of in connection with a girl from Chan:pu,
called Sa-ga-ma.
232 A MANUAL OF BUDHISM.

was not a slave to go here and there at the bidding of another ;
her father had sent with her eight respectable persons to protect
her, and they must be called. When they came, Migara said
that she had spoken disrespectfully of him; but she declared
that she had only said that he was eating purama, meaning that
he was suffering the consequences of deeds done in former births.
At another time she went out of the house at night with a light,
which was observed by her father-in-law, and he asked her why
she had done it; when she informed him that a valuable mare
had foaled, and she went to see what was going on in the stable.
“But,” said he, ‘did not your father tell you that you were not
to give a light from the house to another?” She replied,
“Yes; but my father was not talking about the light of a lamp,
but about tittle-tattle and scandal, which I am neither to tell
nor hear.” In the same way she explained to him the nature of
the other advices she had received, by which he was satisfied.
In the presence of her eight guardians she then asked him if he
had any other fault to find with her; and when he confessed
that he had none, she said that she was now ready to take her
departure, if he would summon her attendants for the purpose;
but he now urged her to remain. She therefore said to him,
“You are a sceptic; I am a believer in Budha and the gems; if
I remain I must have permission to go and hear bana, and give
alms.” This was granted. Soon afterwards she invited Budha
and his priests to partake of an offering of food at her house.
When the tirttakas heard of it, they became alarmed, and
thought that if Migara saw Budha, they themselves would only
appear to him like apes; they therefore tried to persuade him
not to be present, but he refused to listen to them, as he said
that Wis4kha would only give him advice that was good. They
then said that it would be a great sin for him to look at Budha,
and that therefore if he was determined to go and hear bana, he
must put a bandage over his eyes. The lord of the world knew
all that was taking place, and as he saw that he had the necessary
merit, he resolved to catch him that day as ina net. Migadra
accompanied his daughter-in-law, his eyes being covered ; but
when he heard the discourse of Budha, he was so charmed that
he tore away the bandage, and beheld the beauties of the sage.
Upon this he said to Wisdkha, that henceforth she should be to
him as a mother; and approaching Budha, he declared that he
VII. LEGENDS OF GOTAMA BUDHA. 233

would trust in him alone, and that this was the field in which he
would sow his forty kétis of treasures. He also repeated a
stanza to this effect: “He who gives to Budha will reap a
benefit for that which he has given; this my journey has been
to me a fortunate one.” From this time the door of Migdra was
shut to all others, but open to the priests of Budha. As
Wisikh4 was thus the means of converting Migdra, she was
called in consequence Migdra-Métdwi, and became the mother,
or chief, of the upasikawas or female lay disciples of Budha.

Thrice each day Wisdkha went to the wihdra ; in the day-time
taking an offering of food, and in the evening flowers and lamps.
On one occasion she asked permission to prefer eight requests to
Budha. The sage replied that the Budhas were not accustomed
to grant the requests of women; but when she said that they
were relative to religion, permission was granted. “TI request,”
she said, ‘'1. That whatever priests come to you, you will send
them to my house first, to receive alms. 2. That until my
death, I may give alms daily to 500 priests. 8. That whenever
a priest is sick, application may be made to me for what is
necessary. 4, That I may give alms to those who assist the
sick. 5. That the lord of the universe will partake of the rice-
gruel and other things I provide for the 500 priests. 6. That
yearly, at the end of wass, I may give 500 sets of pirikaras to
as many priests. 7. That I may be applied to whenever any
article of medicine is required. 8. That yearly I may give to
all the priests of Budha the robes called kaspilisandan.” The
whole of these requests were granted by Budha.

Wisakha had 20 children in 20 years, 10 sons and 10
daughters ; each of these had 20 children ; so that she had 400
grandchildren ; and as each of these had again 20 children, she
had 8000 great grandchildren; and all these were free from every
kind of disease. Though she had the strength of five elephants,
the king of Kosol was sceptical respecting it; and to ascertain
its truth, he one day, on meeting her, urged his elephant
towards her, but she held its trunk with two fingers, as if it
had been merely a plantain tree, so that it roared out from pain.
She afterwards thought it would be better to sell the ornaments
she received at her marriage, and erect a wihdra with the
proceeds; but there was no one in Sewet who had wealth
enough to purchase them. She therefore bought a garden at
234 A MANUAL OF BUDHISM.

the east side of the city, and expended immense treasures in the
erection of a wihdéra, which was called Piwdérdma, from the
place in which it stood. On the day when this wihara was
presented to Budha, he declared that all her riches, strength,
and prosperity, were the result of the merit she had received in
former births.

18. Anurudha, Ananda, Déwadatta, and other Princes, become

Priests ; and Ananda is appointed to the Office of Upasthayaka.

The queen of Amitédana, younger brother of Sudhddana, was
Sanda; and she had two sons, Mahanama and Anurudha, and a
daughter, Rohini. When Anurudha was seven years of age, he
one day played at a game called gula, with two other princes, it
being agreed that the person who lost was to pay a rice-cake.
As Anurudha lost the game, the brothers said they would play
no more until the cake was produced; he therefore sent to his
mother, and she gave him what he required. This occurred
three times. A fourth time he sent for a cake, but the queen
sent him word that there were ‘‘no more.” When he received
the message, he thought that the words “no more” were the
name of some other kind of cake; and he accordingly dispatched
a messenger to request that a ‘no more cake” might be sent him.
But the queen, thinking that if he did not know the meaning of
“no more,” he would never be able to rule the kingdom,
resolved that she would teach him; and for this purpose sent
him a vessel with nothing in it. One of the guardian déwas of
the city saw that it would be better for him not to learn the
meaning of this term; and he therefore secretly placed a cake
created for the purpose in the vessel that was carried by the
slave. No sooner did the prince remove the cover and touch
the cake with his finger, than he felt the rushing of its taste
through all his veins; and its sweet savour filled the whole city.
After dividing it to his companions, he went to his mother, and
said, “‘ How is it that if you have loved me before to-day, you
have never given me any of those excellent ‘no more’ cakes ?”
The queen, surprised, asked the slave what had taken place;
and when she was informed, she said that it must have been
done by some déwa. The prince informed her that this was the
only kind of cake he intended to eat in future, and then ran to
rejoin his companions at their sport. From this time, when he
VII. LEGENDS OF GOTAMA BUDHA. 235

wanted a cake, he sent to his mother for it, and she returned
the vessel empty; but the déwa always provided a cake similar
to the one first received by the prince.

When Anurudha was fifteen years of age, he was talking with
the princes Bhaddi and Kimbila, and one asked the other
whence rice was produced. Kimbila said it was produced from
a vessel, naming the vessel in whieh rice is cleaned. Bhaddi
said it was produced from another kind of vessel, naming that
in which it is cooked. But Anurudha said that it is produced
from a golden dish, with feet, about a carpenter’s cubit in
height, naming the vessel from which he had seen the rice
poured out when brought to be eaten. Whilst the prince was
thus ignorant of all that relates to the world, it was determined
by Budha to ordain one from each of the families of the Sakya
race; and as Mahanama was not desirous of enduring the
privations of the priesthood, and feared that if his brother
received the kingdom his ignorance would be the cause of many
calamities, he thought he would try by a stratagem to prevail on
him to abandon the world. He therefore said to him, ‘‘ What
do you say ? How is it to be? Rice will have to be provided.”
“What,” said Anurudha, “is not rice produced from the golden
dish ?” “No,” he replied, ‘“‘ but from the labour of the husband-
man (describing at length the manner in which agriculture
was then carried on). There must be a plough, a yoke (in all
eighteen different articles are enumerated). The labourer must
clear a space from all obstructions, make ditches and banks,
break the hard clods, and bring manure; the seed must be
sown ; for a week the field must be watched, that the seed may
not be carried away by birds; fences will have to be tied; a
lodge must be built for the watchers to sleep in at night; it must
be guarded from rats, pigs, deer, and other animals; when the
ear is formed, care must be taken to preserve it from the blast
and other diseases; every day persons must go round, making
a noise; and dry leaves must be hung, to frighten away the
birds; if it be an inferior grain, it must be watched in this way
three or four months, and if a superior, six or seven months; as
it ripens, noises must be made without ceasing, and persons
must run about in all directions to keep off parrots,* peafowl,

* Tn Ceylon there is a district called the Girwa-pattu, or Parrot-county.
In the evening the parrots resort to the cocoanut trees that line the sea-
236 A MANUAL OF BUDHISM

and other birds that steal the grain, shouting till they are
hoarse; after it is reaped, the owner must receive his share,
whether it be half, or two thirds, so that he has to give two
shares and keep only one; if the whole has to be given (the
husbandman being only a servant), none is to be reserved for
himself; a portion must be given to the watchers and win-
nowers, and the washerman, tomtom-beater, and the beggar,
must each have his share; when payment has been made for
what has been borrowed, the remainder must be stored in the
granary; of this, some must be kept for seed-corn; that which
is not fit for seed, must be separated from the rest, and used for
food; so much as is required for each day must be portioned
out, that it may last until the next harvest. When all this is
concluded, the same round must begin again; it is always
work, work, without any leisure; the husbandman may be sick,
or be called to go to the war, or old, but still the labour must be
continued; at last he may have to go from place to place,
leaning on two sticks, to beg; and after all this toil, the end
may be that he falls into hell. Brother, I tell you all this, that
you may see what awaits you; you can take possession of my
wealth and honours, and I will go to Budha and become a
priest.” But Anurudha said that he was not previously aware
the householder had so many troubles; and if this was the case,
he would become the priest, and Mahanama might keep his
possessions. At once he went to request the permission of his
mother, that he might carry this design into effect; but she
said, “ Your father is dead; you are as my heart, as my two
eyes; all my joy is to see you and your brother; I cannot bear
the thought of your becoming a priest; therefore until my
death, I must refuse my permission.” Anurudha then said,
“What do you tell me, mother P As the water of the river stays
not till it has arrived at the sea, so will my mind continually be
directed towards Budha; therefore, do give me permission to
become a priest.” But she still refused. Anurudha then said,
“As the rain, when ascended into the sky, knows no place of
rest until it has fallen to fertilise the ground, so will my mind

shore, and their screams are so loud as to overpower all other sounds.
In the time of harvest, they bring with them ears of rice, and many
people make a considerable profit by collecting the grain that falls to the
ground.
VII. LEGENDS OF GOTAMA BUDHA. 237

know no repose until I have gone to the residence of Budha.”
But the mother was still relentless, and requested that words
like these might not again fall upon her ear. The prince
declared the third time, ‘*‘ As the river that ascends from a rock
into the sky does not abide there, but again descends to the
earth, so my mind will know no stay until it has proceeded to
the place of consecration; therefore I again entreat your permis-
sion.” The queen was unable to say more, from the excess of
her grief; but by way of evasion she told him that his friend
Bhaddi had now become a king, and if he could persuade
Bhaddi to become a priest, her permission would no longer be
withheld. She thought that no one who was a king had ever
become a priest, and therefore gave her consent upon this
condition.

When Anurudha set out to speak to Bhaddi upon the subject,
he reflected upon what his mother had said, and saw that he must
try to accomplish his purpose by a stratagem. “The Sdkya
princes,” he thought, “do not lie even to save life; so I must
try to catch him by inducing him to make a declaration, and
then turn his words upon himself.” Accordingly he went to the
king, and after kissing him, said, “I cannot declare my affection
for you; if you have the same regard for me, leave all these
treasures, and let us both become priests ; if I enter the priest-
hood first, we shall continue near to each other.” As they had
been friends from the time that they played together as children,
Bhaddi, prompted by affection, but scarcely knowing what he
said, gave his word that if Anurudba became a priest first, he
would follow his example. The prince was greatly rejoiced at
receiving this declaration, and said, ‘‘ I intend to become a priest
to-day, therefore come with me now.” But Bhaddi began to
repent of the promise he had made, and said, “We are both
young yet; let us enjoy ourselves for the present, and when we
are old we can embrace the priesthood.” To this Anurudha
replied, ‘‘ There is no regularity in the order of old age and death;
sometimes old age precedes death, but at other times death
precedes old age; your declaration is not a wise one; the prince
Sidhdrtta renounced the world at twenty-nine years of age, and
many nobles of this city have done the same, whilst they were
yet young; the receiving of the priesthood is a great privilege;
therefore speak not another word, but come with me now.”
238 A MANUAL OF BUDHISM.

Bhaddi respected the promise he had given, and said that in
seven years from that time he would be prepared to become a
priest ; but Anurudha said he would not listen to this proposal.
The king then mentioned six years, and gradually came down to
two; but his friend was inflexible. Again he proposed a year,
six months, and so on, until he came down to a fortnight ; but
the prince was equally unwilling to yield. At last Bhaddi
declared, “‘I must have at least seven days to deliver up the
kingdom, and give the necessary advices to my successor ; if you
love me, say no more.”

At the end of seven days Bhaddi, Anurudha, Ananda, the son
of Sudhddana’s younger brother, the prince Kimbila, Déwadatta,
the son of Suprabudha (the princess Yasddhara being his younger
sister) and the prince Bhagu, went with a great retinue to a
place about sixteen miles from the city, as if for the purpose of
taking pleasure: but they contrived to steal away from their
attendants, taking with them only Upali, the king’s barber,
When they arrived at a private place, they took off their orna-
ments, gave them to the barber, and told him that he might keep
them; but as they were going away, Upali reflected thus: “If I
take these ornaments to the city, the Sakya princes, who are
wrathful, will deprive me of life; they are of no benefit to me;
if these princes could leave all their possessions to become recluses,
the same course will be much easier for me. He therefore hung
the ornaments up in a tree, to be taken by the first comer, and
pursued the direction taken by the princes, who enquired why he
followed them; and when they were informed, they went on
together.

Budha was at that time in a village called Anupiya, belonging
to the princes of Malla. When the princes requested that he
would admit them to the priesthood, they said that they were of
an honourable family, so much so as not to pay respect even to him;
but in order that their dignity might be lowered, they wished
that the barber should be ordained first; they would then have
to worship him, and if they even thought of returning to their
possessions, they would know that the princes would say to them,
“ What, is it you who worshipped the barber?” and thus their
return would be prevented. Budha approved of their resolution,
and ordained the barber first, and then the princes. Bhaddi after-
wards became a rahat, when observing the ordinance called
VII. LEGENDS OF GOTAMA BUDHA. 239

widarsana, in the time of wass. Ananda entered sowdn, and
became the principal attendant on the person of Budha. Kimbilé
and Bhagu became rahats, and each had 500 disciples. Déwa-
datta performed the ordinance called dhydna. Updli became a
rahat, and the chief of those who understood the Winaya-pitaka.
Anurudha observed widarsana, and became a rahat; and from
having formerly given a lamp-offering to Piyumatura Budha, he
became the chief of those who have supernatural vision; and
received divine eyes, by which he could see all things in a hun-
dred thousand sakwalas, as plainly as a mustard seed held in the
hand.

One day Anurudha went to the village of Munda, in which
there resided a noble, Maha-munda, who requested him to perform
wass; but he said that it was not in his power, as he had no
sdmanéra to assist him. The noble had two sons, Maha-sumana
and Kuda-sumana, and he said that Anurudha might take the
elder of the two and consecrate him; but he refused, as he saw
that he was deficient in merit. He therefore received Kuda-
sumana, at that time about seven years of age ; who, as his hair
was cut off, saw part of it, on which he reflected that a little time
previous it had been the ornament of his head, and was now only
a worthless thing to be thrown away. In the act of carrying on
this meditation on the meanness of the body and its secretions,
he became a rahat. After receiving the offerings of his parents
on two péya days, as Anurudha said he must return to Budha, in
their presence he ascended into the air, and accompanied the
priest to a stone cave in the forest of Himdla. At night, when
walking for the purpose of religious meditation, Anurudha was
attacked with flatulence ; and when the simanéra saw the pain
that he endured, he asked him if he had ever suffered from the
same complaint before, and in what way it was then cured. The
priest informed him that it had previously been cured by some
of the water of the Anétatta lake, on hearing which he said he
would go and fetch some; and Anurudha said, though it was
guarded by a naga called Pannaka, he would allow him to take
some, when informed for whom it was intended. At the time he
arrived at the lake, Pannaka was sporting in it, with 500 other
nagas, who, when he saw him, said, ‘‘ What is this young priest
coming hither for with his vessel? I will not allow him to take
away any of the water;”’ but as Sumana saw his anger, he
240 A MANUAL OF BUDHISM.

remained in the air, and repeated a stanza, stating why he had
come. Still the ndga said, ‘“‘ Priestling, you may go and take
water from the Ganges, but you shall have none from this lake.”
Upon this Sumana let him know that though he was only seven
years of age, his power was immensely greater than that of the
néga; he could take the earth and put it upon the top of Maha
Méru; to him, water was not water ; nor fire, fire; nor iron, iron;
he was the simanéra of Anurudha, and a priest of Budha. Pan-
naka said that if he were so clever, he had better try to get some
of the water; but he would see that he could not succeed. The
déwas from the different lékas now assembled, as it were in a mo-
ment, to see whether the naga or the priest of seven years would
prove the stronger in the contest. Then Sumana assumed the
form of a brahma, twelve yojanas in size, and entered the body of
the naga, fifty yojanas in size, in which he walked about; but the
pain he thereby caused made the naga cry out with a noise as if
sea and sky were united. By his struggles, the water of the lake
rose into high waves, which enabled him to dip his vessel into it
as he walked ; and when it was full, he said that he had got what
he came for, and would now return. The déwas saw that he was
the conqueror. Pannaka, angry at being thus defeated, set off to
pursue him, upon which he assumed his own form; and when he
presented the water to the priest, the naga declared that he had
not given it; but as Sumana said that he had, and Anurudha
knew that a rahat could not tell a lie he drank it. Pannaka
thought still that he would be revenged ; but the priest told him
that Sumana had more power than a koti of nagas ; and when he
heard this he went to the s4manéra, asked his pardon, told him
he might take the water at any time he required it, and then
went away.

The priest Anurudha, accompanied by Sumana, afterwards
went to Budha, who was at that time residing in the wihdra of
Pirwaérama. The inferior priests of that place took the s4ma-
néra by the ear, and asked him if one so young could fast after
the turning of the sun, or perform the journeys required to be
undertaken by the priests; and they enquired if he did not wish
to return to his mother. They thus despised him, because they
were ignorant that he was a rahat. When Budha perceived
what was going on, he said that their conduct was as if one were
to play with the trunk of an elephant; they did not know the
VII. LEGENDS OF GOTAMA BUDHA. 241

power of the simanéra, though it had been witnessed by all the
déwas. At this time Budha wished for some water from
Anotatta for the washing of his feet; but when Ananda in-
formed the simanéras, not one of them was willing to go, until
he asked Sumana, who said that he was ready to go if directed
by Budha. Taking a vessel, he went through the air, obtained
the water without any difficulty, and returned in the manner in
which he went. On his approach, Budha called to the priests to
see in how beautiful a manner he was coming; and on his arrival
received from him the water he had brought. He then enquired
his age; and when he was told that it was seven years, he said
that though others did not receive ordination until they were
twenty years of age, he should receive it now; and accordingly
he became of the upasampada order from that time. Sdpaka
was the only person besides to whom was ever granted the
honour of so early an ordination.

Previous to the ordination of Ananda, which took place in the
twentieth year after the teacher of the three worlds became
Budha, there was no one regularly appointed as his personal
attendant; but the following persons waited on him at different
times :—Nagasamala, Nagita, Upawdna, Sunakkhatta, Chunda,
Saégala, and Mesi. Budha now called together the priests, and said
to them, ‘‘I am fifty-five years of age; I have not in any way
begun to decline ; yet sometimes the priest who carries my bowl
lags behind, and talks to the sceptics, or he goes a different road
to that which I have taken, and I have to submit to other incon-
veniences. It will therefore be better that some one be appointed
as my regular attendant.” Then Seriyut, Mugalan, and the rest
of the priests, each said, ‘“‘I will become your servitor; grant
it me as a favour; let me be the recipient of this honour.” But
the sage said he would not give the office to a rahat, and there-
fore appointed Ananda, who agreed to undertake it if Budha
would grant a favourable answer to eight requests he had to
make. ‘The requests that I have to make,” said he, “are as
follows ;—1l. That I may never be required to put on a robe
that hasbeen worn by Budha. 2. That I never eat of the food
that has been received in the alms-howl of Budha. 38. That I
do not accompany him when he is invited to any place to
receive an offering of food. 4. That he will eat of the food I
myself receive in the alms-powl. 5. That when any one comes

R
2492 A MANUAL OF BUDHISM.

to a distance to speak to Budha, I may be allowed to go at that
moment and inform him. 6. That when any doubt is formed in
my mind, relative to the meaning of the dharmma, I may go at
once to Budha and have it solved. 7. That J reside in a separate
place. 8. That when Budha says bana in any place, I not being
present, he will repeat the whole to me on his return.” These
requests were granted by the sage, as he saw that what was
required had been the custom of the former Budhas. There
were five things in which Ananda excelled all other beings :—1.
In ministering to Budha. 2. In thankfulness for the favours he
received. 8. In the receiving of the four requisites of a priest.
4, In the sweetness of his voice when saying bana. 5. In the
power to listen attentively to the discourses of Budha.” From
the time of his appointment, Budha never had to call Ananda
twice. During the three watches of the night, when necessary,
he carried a light around his residence.*

19. Budha visits the City of Wisdla.

On a certain occasion, when Budha was delivering a discourse
on the impermanency of all things, he declared that even the
city of Wisdlé,t usually so prosperous, would be visited at one

* On one occasion Ananda is represented as standing behind Budha, and
fanning him.

+ In a former age, according to a legend that appears in the Pajdéwaliya,
the queen of Benares was delivered of a piece of flesh, which was put into a
vessel, sealed, and thrown into the river; but the déwas caused it to float,
and it was seen by an ascetic, who caught it and took it to his cell. When
he saw its contents, he put it carefully on one side; but on looking at it again
some time afterwards, he saw that it had become divided into two. Then
the rudiments of the human form appeared, and a beautiful prince and
princess were presented, who sucked their fingers and thence drew milk. As
it was difficult for the ascetic to bring them up, he delivered them to a
villager ; and from being so similar in their appearance, they were called
Lichawi, which name was also given to the royal race that from them received
its origin. The other children of the village were accustomed to revile them,
and say that they had no father or mother, only the ascetic. The villagers
said in consequence, Wajjatabba, meaning that they must be removed to
some other place ; and this name, Wajji, was afterwards given to the whole
of that country, 300 yojanas in extent. After their removal from the village,
they caused a city to be built in the place to which they retired. The prince
and princess married, and had a son and daughter at one birth, and in due
time sixteen sons and sixteen daughters, in the same manner. As their
family increased, the city was enlarged, on which account it was called
Wisdla. In the time of Gétama it was an extensive and splendid city. The
princes lived together in great amity, and never intermarried with other
races. There were 7707 princes, residing in as many separate places, each
with a sub-king, treasurer, and other officers. They reigned in turn, each
VII. LEGENDS OF GOTAMA BUDHA. 243

and the same time by pestilence, famine, and sprites. And so it
occurred, First there was the pestilence, and then came the
famine, so that there was none to bary the dead, and the whole
city resembled a charnel-house. The citizens informed the king
of their calamities, who directed them to enquire whether in any
way he were the cause; but they could not find that he was in
any fault. Then some advised that application for assistance
should be made to the rishis; but others who had heard of the
miracles performed by Budha, recommended that his aid should
be implored; and accordingly an embassage of princes was sent
to invite him to the city. They knew that he was at that time
resident in the Wéluwana wihara, but they first made applica-
tion to Bimsara, the king ; who informed them that the kindness
of Budha was equally extended to all, and that therefore they

for an appointed time; and the city was like the léka of Sekra in the
magnificence of its appearance and the happiness of its inmates.

From the analysis of the Mahaparinibbana-suttan, by Turnour (Journal
As. Soc. Dec. 1838), it appears that Ajasat, a short time previous to the
death of Budha, meditated the subjugation of the Lichawi princes of Wisdla,
who were united in a confederacy, though still acknowledging the supremacy
of one of their number, and calling him king. The princes were at that
time plotting together, apparently with the intention of inflicting some injury
upon the monarch of Rajagaha. In order that he might know in what
manner his design could be best effected, Ajdsat sent his prime minister,
Wassakara, to ask the advice of Budha, from whom he learnt that the princes
must either be propitiated by the payment of tribute, or that he must dissolve
the compact that united them, without engaging in war. On receiving this
advice, Wassakdra, at his own request, was sent as a deserter to Wiséld,
where he gained the confidence of the Lichawi princes, and then by insinua-
tions sowed dissension among them ; after which he communicated the result
of his mission to Ajdsat, who went with an army, and having subjugated all
the princes to great calamities, returned.

According to the Vishnu Purana, Wisdlé (Vaisd4li) was founded by Visdla,
son of Trindvindu and the celestial nymph Alambushé. “ Vaisdli is a city
of considerable renown in Indian tradition, but its site is a subject of some
uncertainty. Part of the difficulty arises from confounding it with Visala,
another name of Ujayin . . According to the Budhists it is the same as
Praydga, or Allahabad ; but the Ramayana places it much lower down, on
the north bank of the Ganges, nearly opposite to the mouth of the Sone ;
and it was therefore in. the modern district of Saran, as Hamilton (Genea-
logies of the Hindus) conjectured.’-—Wilson’s Vishnu Purdna. Fa Hian
visited Wisdl4, but does not give any extended description of what he saw.
Hiuan Thsang is more particular, and says that it had fallen into ruin, but the
circumference of the ancient foundations was upwards of twenty miles. He
saw the ruins of more than a hundred monasteries. The country was rich,
the soil fertile, the climate equable, and the inhabitants were bland in their
manners, and contented with their lot. There were a few monasteries, but
the inmates were little better than heretics. It is said by Csoma Kordsi, that
the Tibetan writers derive their first king (about 250 years B.c.) “from the
Litsabyis or Lichavyis.”

R 2
244 A MANUAL OF BUDHISM.

might themselves go to him and make known their request. On
receiving their petition, Budha consented to visit Wisala; and
when his determination was made known to the king, Bimsara
prepared a road from Rajagaha to the Ganges, a distance of
eighty miles. The moment he commenced his journey, rain
began to fall, though there had been none for so long a period
previous; but it was no inconvenience to those who did not
wish to be wet. The Lichawi (properly Lich’hawi) princes also
prepared a road on their side of the river, a distance of forty-
eight miles. When Budha entered Wisal4, he commanded
Ananda to go round the city, sprinkling water from his alms-
bowl, and repeating the pirit. At once the sprites fled away;
and the sick, restored to health, followed Ananda round the
city, repeating the praises of Budha. The sage proceeded to
the palace of the king, where he delivered the discourse called
Ratana Sutra, and countless beings entered the paths. Two
péyas he remained in the city, and as he was returning to
Wéluwana, the ndgas requested him to visit their residence,
which he did, and he spent there a night; after which he
proceeded to the other bank of the river, and accompanied
Bimsara, who had been waiting to receive him, to Rajagaha.

20. The History of Jéwaka, who administered Medicine to Budha.

When Bimsara, king of Rajagaha, heard of the fame of Amba-
pali, the chief courtezan of Wisdla, he became envious of the
glory that by her means flowed to the Lichawi princes, as in this
his own city was inferior to Wisdla4. He therefore commanded
that all the beautiful women in the neighbourhood should be
collected, that the most beautiful of them all might be chosen ;
and the choice fell upon the princess Sdldwati. The king then
levied for her a tax upon the city of 200,000 masurans, to which
he himself added another 100,000 and made over to her many
gardens, and buildings, and immense wealth. The price of her
embrace was appointed to be 2000 masurans, being twice the
amount received by Ambapéli. She thus became the principal
courtezan of Rajagaha, and like the banner of the city, was
known to all.

After some time she became pregnant, by Abhaya, the son of
Bimsara; but the prince was not made acquainted with the
VII. LEGENDS OF GOTAMA BUDHA. 245

circumstance. It was the custom of the courtezans not 1o make
known that they were pregnant; and when the child was born,
if it was a girl, she was brought up in private, but if it was a
boy, he was taken to the forest and exposed. When any one
came to the dwelling of Sdldwati, her attendants made known
that she was sick, and thus she concealed her condition for the
space of nine months. The child of which she was delivered
was a boy, who was taken privately to a certain place in the
forest, according to the usual custom. In due time the princess
again anointed herself, and made her appearance in public, as if
nothing had happened. On the day on which the child was
taken to the forest, Abhaya went to the same place to walk,
when his attention was attracted by a number of crows near a
piece of flesh ; they did not peck at it with their bills, but looked
at it as if in kindness, without doing it any harm. The prince
enquired what was the reason of this appearance, and was told
that the crows were hovering round an infant, that had been
thrown into a hole. He then asked whether it was alive or dead,
and was informed that it was alive. It was because the infant
was in that birth to enter the path sowan, that his life was thus
preserved. When the prince saw it, he pitied it, from the
force of parental affection, though he knew not that it was his
own child; and commanding it to be taken to the palace, he
appointed it a nurse and proper attendants. From having been
told that it was alive, he called it Jiwaka, he who lives.*

When Jiwaka, who was also called Kdmarabhacha, was seven or
eight years of age, he was playing with the other princes in the
hall, and they reproached him with having no mother. Ashamed,
he went to Abhaya, and asked who was his mother ; but he smiled
and said, I am your father, who was your mother I know not; I
found you exposed in the forest, and rescued you.” Then
Jiwaka reflected, when he heard this circumstance related, that
he would receive no inheritance from relationship; so he
resolved that he would learn some science, and then by his
attainments he might be able to acquire both relatives and
wealth. Again he considered the character of the eighteen
sciences and the sixty-four arts, and determined that he would

* The history of Jiwaka is inserted at greater length than that of the
other disciples of Gétama, as it is of greater interest, and illustrates the state
of medical science in that early age.
246 A MANUAL OF BUDHISM.

study the art of medicine, that he might be called doctor, and
be respected, and attain to eminence. With this intention he
went to Taksald,* and applied to a learned professor to receive
him into his school. The professor asked him who he was;
and as he thought that if he told the whole truth it would put
him to shame, he replied that he was the son of Abhaya, and the
grandson of Bimsara, king of Rajagaha. When he said that he
wished to learn medicine, the professor asked what was the amount
of the wages he had brought; and he replied, ‘‘I have come
away by stealth from my parents; and therefore have not brought
anything with me; but I will remain with you as a servant,
if you will teach me.” The professor saw that there was some
appearance of merit about him, and agreed to teach him though
from other pupils he received a thousand masurans. At this
moment the throne of Sekra trembled, as Jiwaka had been
acquiring merit through a kap-laksha, and was soon to ad-
minister medicine to Gétama Budha. The déwa resolved that
as he was to become the physician of Budha, he would himself
be his teacher; and for this purpose he came to the earth,
entered the mouth of the professor, and inspired him with the
wisdom he needed to teach his pupil in the most excellent
manner. At once Jiwaka perceived that what the professor
asked, and thought, and said, proceeded from a déwa, and not
from a man; and he soon discovered that he could give relief
in many cases where his teacher was not able. There are
diseases that are mortal, and others that are not mortal, and
about all these he was taught by Sekra for the space of seven
years. With any other teacher he could not have learnt the
same things in sixteen years. Then Jiwaka asked his preceptor
when his education would be completed; and the old man, in
order to try his skill, told him that he must go out of one of the
gates of the city, and examine the ground around for the space
of sixteen miles, during four days, after which he was to bring
him all the roots, flowers, barks, and fruits he could discover
that were useless in medicine. Jiwaka did so; but on his

* Jn almost numberless instances, Taksald, or Takshald, is represented as
a collegiate city. It is most probably the Taxila of the Greeks, which was
situated, according to Strabo, between the Indus and the Hydaspes, and is
represented as being extensive and well-governed. The Hindu legends state
that Taksha, the son of Bharata, reigned in Gandhara, his capital city being
Takshasila.
VII. LEGENDS OF GOTAMA BUDHA. 247

return informed the professor that he had met with no
substance that was not in some way or other of benefit; there
was no such thing upon earth. The teacher, on receiving this
reply, told him that there was no one in the world that could
instruct him further; and Sekra departed from his mouth.
As he knew that his pupil had been taught by a wisdom that
was divine, he gave him sufficient for his maintenance during
three or four days, and sent people to accompany him to his own
city.

In the course of his journey Jiwaka arrived at Sakétu, where
he remained a little time to refresh himself. At that time the
wife of one of the principal citizens had a violent pain in her
head, from which she had suffered seven years. Many learned
physicians had promised to cure her, but they only took her
substance, and did not afford her a moment’s relief. Jiwaka
having heard of her situation, sent to inform her that a learned
doctor was at her gate; but when she learnt his age, she said,
“What can a little child do, when the cleverest physicians in
Jambudwipa have failed? Tell him that if he is hungry, we
will supply him with rice; or if it is something else that he
wants, let him receive it, and be gone.” On hearing this,
Jiwaka replied, “Science is neither old nor young; wisdom
does not come from age alone; what has the lady to do with my
age, or how does this affect my ability? I will not go away
until the head-ache is entirely cured; if I fail, no harm will be
done ; I will ask for nothing until my skill is clearly proved.”
The lady was pleased with the manner in which he spoke, and
commanded him to be called; after which she offered him a
seat, and said, ‘“‘ My son, can you give me relief for a single day,
for it is seven years since I was able to sleep.” Jiwaka pro-
mised to give her instant relief, and requested that a little
butter might be boiled, on receiving which he poured from his
hand a quantity of medicine into her nose, half of which went to
her brain and the other half to her mouth. The part that wen
to her mouth, she spat out; but the husband told the servants
to take it up with some cotton. When Jiwaka saw this, he
thought to himself, “If these people are so niggardly that they
take up even that which has fallen to the ground in spittle,
T fear there is no chance of my receiving any great reward.”
The lady guessed his thoughts, and told him that it was done,
248 A MANUAL OF BUDHISM.

not on account of their covetousness, but from the preciousness
of the medicine; as if it remained on the ground it would
benefit no one; but if taken up it might cure some other disease.
She then informed her husband that her head-ache had all gone,
and that Jiwaka was the cause of her recovery. For this the
attendants praised him, and the noble, the lady, their child, and
their relatives, each gave him 4000 nila-karshas, with chariots,
and other gifts in abundance. With this wealth he went to
Rajagaha, and told the prince he had brought him a first offering
for the trouble he had had in bringing him up. But Abhaya
replied that he had recently found out that he was his own son,
by the courtezan Salawati, and that he had brought him up, not
for a recompense, but from paternal affection. He also gave him
permission to build a residence near his own palace, and to
partake of his wealth.

At this time Bimsara was troubled with a fistula in ano, which
sometimes caused his robe to be spotted, and exposed him to the
ridicule of the queens. As the king was greatly ashamed on
this account, he consulted the most renowned physicians in every
part of Jambudwipa, but they could afford him no relief; so he
one day called Abhaya, and asked if he knew of any other person
that it would be well to consult. The prince recommended that
his own son should be sent for; and when he came, Bimsara
took ‘him into a private apartment, and made known to him the
nature of his complaint. Jiwaka had taken a little medicine in
his finger nail, with which he anointed the fistula; in an instant
the pain was gone, and the disease vanished, but in what way
the king could not discover. Bimsara now thought that if
Jiwaka was a good man, it was right that he should be honoured,
but that if he was a bad man, it would be necessary to put him
away; he was so exceedingly clever, that his presence would
either be a great benefit or a great evil. To try him, he called
his 500 queens, and after telling them of the wonderful cure
that had been effected, he informed them that they might
reward the physician in any way they thought proper. They
therefore brought immense numbers of the richest robes, and
presented them to Jiwaka.* Abhaya and the nobles who were

* By some of the ancient nations the medical profession was held in high
esteem. The Egyptian surgeons were thought to excel all others in the
exercise of their art. The surgeon Demokedes received from the citizens of
VII. LEGENDS OF GOTAMA BUDHA. 249

present, when they saw what was done, secretly wished that he
would not receive them; and as he himself was wiser than any
of them, he replied, “It is not proper that I, who am only a
subject, should receive garments that belong to the king; I
want them not; only grant me your protection and favour, and
I require no more.’ The king returned to the queens their
present, greatly praising Jiwaka; and appointing him the
annual produce of many gardens and villages, he became his
friend.

There was in Rajagaha a rich nobleman who hada pain in
his head, like the cutting of a knife. Two medical men came
to visit him, but they could do nothing for him; one said that
he would die in five days, and the other in seven. The king
was much concerned on receiving this intelligence, as the death
of the noble would be a great misfortune to the city; and he
requested Jiwaka to see him; who, when he had made the
necessary examination, said that there were two worms in his
head, one large and the other small; the large worm would cause
his death in seven days, and the smaller in five. “Of the two
physicians,” he proceeded, “‘ one saw the large worm only, and the
other only the smaller one ; but I will free you from danger in three
days, though there is no other person in the world who could do the
same.” The noble, trembling from the fear of death, told him
that he would give him all his property, and would become his
servant, if he saved his life. Jiwaka promised to cure him, if
he would grant him one request, and told him not to be afraid.
The request was, that without removing from the same place,
he would lie seven months on his back, seven months on his
right side, and seven months on his left side, in all twenty-one
months ;* and Jiwaka said further, ‘If I give you pain, you
must not attribute it to me as a crime, but must give me permis-
sion thus to afflict you; parents and teachers chastise their
children, that they may be made obedient: and physicians

Aegina one talent, about £383 sterling, for remaining with them one year.
Two years afterwards Polykrates, of Samos, offered him two talents. When
he had cured Darius, that king sent him into the hareem to visit his wives.
Being introduced as the man who had saved the king’s life, the grateful
sultanas each gave him a saucer full of golden coins.—Herod. iii. 180. Grote’s
Greece, iv. 341.

* Tf the medical men among the Jews treated their patients in a similar
manner, the command given by God to Ezekiel, iv. 5, to lie on his left side
390 days, and on his right side 40 days, would appear less strange.
250 A MANUAL OF BUDHISM.

afflict their patients for their benefit, that by this means they may
free them from disease.” He then took the noble into an upper
room, sat behind him, and taking a very sharp instrument,*
opened his skull ; and setting aside the three sutures, he seized
the two worms that were gnawing his brain, with a forceps, and
extracted them entire. One was the worm that would have
killed him in five days, and the other in seven. He then closed
up the wound in such a manner that not a single hair was dis-
placed. He had made his patient promise to remain in one
place twenty-one months; and under the hands of any other
physician this would have been necessary, but he now declared
that in twenty-one days he would be perfectly well, and no
longer a detention would be required. The noble offered him
in return an immensity of treasure, but he was not willing to
receive it; he only took a lac of treasure from the king and
another from the noble, with a few other things. The fame of
Jiwaka now became everywhere known, like the banner of
Jambudwipa.

There was a nobleman in Benares, who in his youth, whilst in
the act of leaping, twisted one of his intestines into a knot, on
which account he was not able to pass any solid food, and could
only eat a little at a time, just enough to save life; his body
gradually became like a piece of dry wood, and oil might be
poured into the holes that presented themselves between his bones,
and kept there as in a vessel. From all parts of Jambudwipa
physicians came, so that the door of his mansion was beset by
them continually ; but they all declared, on seeing him, that they
were unable to assist him. Then the father of the noble, who
had heard of the fame of Jiwaka, took a rich present to Raja-
gaha, which he presented to Bimsara, and requested that he
might receive the assistance of the renowned physician. At the
request of the king, he went to Benares; and on being introduced
to the noble, he asked him at once if he felt any symptoms as if
his intestines were in a knot, and if it first came on when he was
leaping or taking violent exercise. On being answered in the
affirmative, he said that he could cure him, and putting everybody

* The ancients had arrived at very great perfection in the making of
surgical instruments, as may be seen in many Egyptian paintings. The
instruments found in « house at Pompeii, supposed to have belonged to a
surgeon, have a great resemblance to those in use at the present day.
VII. LEGENDS OF GOTAMA BUDHA. 251

out of the room but the noble’s wife, he bolted the door, then
bound his patient to a pillar that he might not move, covered his
face, bound him with a cloth, and taking a sharp instrument,
without the noble’s being aware of what was going on, ripped
open the skin of his abdomen, took out his intestines, just showed
the lady in what way the knot was twisted, and then replaced
them in a proper manner. After this he rubbed some ointment
on the place, freed the noble from the pillar, put him in bed, gave
him a drink of rice-gruel, and in three days he was able to rise,
and was as well as ever. The noble presented him as his fee
16,000 masurans, with horses, chariots, cattle, and slaves in
abundance, and with these he returned to Rajagaha, as in grand
procession. From all countries the people came to him, and
requested his assistance as if they were asking for a divine elixir,
or the water of immortality.

At that time Chandapprajéta, king of Udéni** who had the
jaundice, sent messengers to Bimsara,} with royal gifts, request-
ing the aid of Jiwaka, but he several times refused to go. This
king had an unconquerable aversion to oil. He could not bear
to have it in his food, nor to be anointed with it, nor to have it
in the lamps by which his palace was lighted. They were there-
fore trimmed with malakada (tallow?). It was because his
father was a ‘scorpion, that this aversion arose. His mother
accidentally imbibed the scorpion’s emission, by means of which
she conceived ; but the child she brought forth was of a most
cruel disposition, and was therefore called Chandapprajdta. It
was on account of his aversion to oil, that Jiwaka was unwilling
to go to Udéni, as it was not possible to cure him without using
itin the preparation of the medicine. Other messengers, with
greater gifts, succeeded the first, and at last Jiwaka was prevailed
upon by Bimsara to go, as Chandaprajéta was his friend. When
the great physician had seen the king, it occurred to him that he
might endeavour to give the medicine by stealth; were he to
administer it openly, it might cause both his own destruction and

* Ujjayani or Oujein, a city so called in Mélava, formerly the capital of
Vikraméditya. It is one of the seven sacred cities of the Hindus, and the
first meridian of their geographers: the modern Oujein is about a mile south
of the ancient city.— Wilson’s Sanscrit Dictionary.

+ The messengers made their first application to the king; and Naaman
acted in a similar manner when he received a letter, not for Elisha, who was
to heal him, but for the king of Israel—2 Kings v 5.
252 A MANUAL OF BUDHISM.

that of the king. He therefore informed him that he could effect
the cure of his disease; but there was one thing that he must
mention to the monarch, which was, that doctors are unwilling
to make known to others the ingredients of which their medicines
are composed; it would be necessary for him to collect all that
he required with his own hand, and therefore the king must give
directions that he be permitted to pass through any of the gates
of the palace whenever he might choose.

Chandapprajdta had four celebrated modes of conveyance. 1.
A chariot called oppanika, drawn by slaves, that would go in one
day 60 yojanas, and return. 2. An elephant called Nalagiri, that
in one day would go 100 yojanas, and return. 3. A mule called
Mudakési, that in one day would go 120 yojanas, and return. 4,
A horse called Telekarnnika, that would go the same distance.
In a former birth the king was a poor man, who was accustomed
to carry the alms-bowl of a certain Pasé-Budha, more expe-
ditiously than any other person; and on this account he was after-
wards born of high or royal families and had the swiftest vehicles
to convey him from place to place. When the king heard the
request of Jiwaka, he gave him permission to use any of the royal
modes of conveyance, and to pass out of the palace gates any
hour of the day. Of this permission he availed himself, and went
hither and thither at his will; now in this conveyance and then
in that; so that the wonder of the citizens was greatly excited.
One day he brought home an abundance of medicine, which he
boiled in oil and poured into a dish. He then told the king that
it was exceedingly powerful, so that it would be requisite for
him to take it at once, without tasting it, or the virtue would be
gone. The king stopped his nose with one hand, and with the
other put the medicine into his mouth. At this moment Jiwaka,
after informing the attendants what to give the king, went to
the elephant hall, and mounting the elephant Baddrawati, set off
towards Rajagaha like the wind. After going fifty yojanas, he
arrived at Kosambaw,* where he remained a little to refresh him-
self, as he knew that the king had no army that could come so
quickly ; and that if any one came it would be either the slave,
the elephant Nalagiri, the mule, or the horse, but that the elephant
he had brought was five times swifter than any other animal.

* This city is mentioned in the Ramayana and the Puranas.
VII. LEGENDS OF GOTAMA BUDHA. 253

When the king took the medicine, he knew instantly that he
had swallowed oil; andin arage he commanded that Jiwaka
should be impaled; but the nobles informed him that he had
fled away upon the elephant Baddrawati. He then sent for
the slave Oppanika, and told him that if he would pursue the
physician and bring him back he should receive a great reward.
In an instant the slave was at Kosambe, and told Jiwaka that
he must return with him to the palace; but he said that he was
hungry, and must have something to eat, and requested Op-
panika to join him at his meal. As the slave refused, he gave
him part of a fruit, in which he had previously put something
from the tip of his finger; but when he had eaten about half of
it, he fainted away, and Jiwaka was left to finish his repast at
his leisure. After a little time he gave the elephant some water
to drink, and going to the slave, enquired why he did not take
him to the king; but Oppanika said that he would go with
Jiwaka to any part of the world, and become his servant, if he
would restore him. The physician laughed, and told him to eat
the other half of the fruit; but he said that from eating the
former half he was now unable to lift up his head, and if he ate
any more he should certainly die outright. Jiwaka told him
that he had never at any time taken life, and that this was the
first time he had gone so far as to render any one unable to hold
up his head. The slave then ate the other half of the fruit, and
was in an instant well, like a man awaking out of a dream.
Jiwaka delivered to him the elephant, and told him to return
to Udéni, as by that time the king would be perfectly recovered
from his disease ; and he himself went on his way to Rajagaha,
on arriving at which he informed Bimsara of all that had taken
place.

It was after these events, that Jiwaka administered medicine
to Budha, in the perfume of a flower; and it was because, in
many previous births, he had wished for this opportunity, that
he received his unexampled skill; it was the reward of his
merit.

In this way was the medicine given. Ona certain occasion,
when Budha was sick, it was thought that if he were to take a
little opening medicine he would be better; and accordingly
Ananda went to Jiwaka to inform him that the teacher of the
world was indisposed. On receiving this information, Jiwaka,
254 A MANUAL OF BUDHISM.

who thought that the time to which he had so long looked
forward had arrived, went to the wihdra, as Budha was at that
time residing near Rajagaha. After making the proper enqui-
ries, he discovered that there were three causes of the disease ;
and in order to remove them he prepared three lotus flowers,
into each of which he put a quantity of medicine. The flowers
were then given to Budha at three separate times, and by smell-
ing* at them his bowels were moved ten times by each flower.
By means of the first flower the first cause of disease passed
away; and by the other two the second and third causes were
removed.

When this event was known to the faithful, persons from six-
teen kelas of different tribes brought food of a kind proper for
an invalid, each one according to his ability. But as Mugalan
knew that it was requisite that food of the most delicate kind it
was possible to provide should be procured, he looked with his _
divine eyes to see where it could be found, when he discovered
that Sona, of the city of Champd,t in Jambudwipa, had in his
possession a kind of rice that would be better adapted for the
sage than any other in the world.

The parents of Sdna were exceedingly rich, as they had thou-
sands of houses surmounted by towers in the city, and possessed
in addition 90,000 villages. From his childhood, Séna never
put his foot to the ground. Why? Upon the sole of his foot
wes a row of red hairs turning towards the right, like the.
flowers painted upon a drum, and appearing as if made by a
vermilion pencil. It was because his parents saw this sign of
greatness that they did not allow him to step on the ground;
and they gave him many attendants. Greatly were the people of
Jambudwipa astonished, when they heard of this remarkable

* By the ancients great efficacy was ascribed to perfumes. It is said of
Democritus that being aware of his approaching end, but desirous to prolong
his life beyond the festival of Ceres, he held hot bread to his nose, by means
of which his wish was accomplished.

+ Founded by Champaputi, a city of which traces still remain in the
vicinity of Bhagalpur. It is the capital of Anga. Fa Hian says, that in
following the course of the Ganges, there was upon the southern bank, the
extensive kingdom of Tchen pho. The monasteries he saw appeared to be
inhabited by priests. Hiuan Thsang describes the city as being about
thirteen miles in circumference; the country was fertile, and the climate
warm. There were about ten monasteries, for the most part in ruin, with
not more than 200 priests, whilst there were twenty temples belonging to the
heterodox fraternities.
VIL LEGENDS OF GOTAMA BUDHA. 255

appearance ; they went in numbers to see it, like the pilgrims
who visit the sri-pida, or impression of Budha’s foot, upon
Samaneella, in the island of Ceylon. Séna resided in the upper
story of a tower, surrounded by magnificent curtains, so that he
could not even see the ground. His servants were never beaten,
as in the families of other nobles, and yet were they all obedient.
How was this? When any of them did wrong, Sdna said that
he would put his foot to the ground if they were punished; and
as all were afraid lest in this way they should cause the loss of
so much merit, they were as attentive as if they had been
coerced by being maimed, or their heads had been pounded by
a hammer, or other severe modes of punishment had been used.
In a former birth Séna erected a wihdra for a Pasé-Budha, who
one day hurt his foot when he was walking, after which he
provided him with a costly carpet upon which to walk. It was
through the merit of this act, that he received in the present
birth so great a distinction. And now as tothe rice. There
was a large field surrounded by a high fence, and covered by a
network of hair. It was irrigated by water in which sandal
wood, camphor, and all kinds of fragrant substances had been
steeped, so that their smell was imparted to the ground, the
grain, and even to the husbandmen. At the harvest, the grain
was cut, not with a sickle, but by the nails of the reapers. The
rice was stored ina granary made of sandal-wood; first there
was a layer of fragrant substances a cubit high, and then a layer
of rice, and so on in succession. This granary was built in the
most compact manner, and was not open until three years after
it had been closed; and at that time, when the doors were
thrown open, the perfume spread through the whole city, and
every one knew whence it proceeded. Afterwards, as much
was taken out every day as sufficed for the wants of the noble’s
family. When undergoing the usual preparation, it was pounded
jn a mortar of sandal-wood, and the grains resembled pearls.
The husks were carefully preserved, and after being ground,
were used by the people for the perfuming of their bodies.
The rice was put in new vessels that had been purified seven or
eight times, and when boiled the fuel was of some fragrant
wood. This rice was received by Sdna because in the former
birth he had faithfully fed a Pasé-Budha.

When Mugalan perceived in what part of the world the rice
256 A MANUAL OF BUDHISM.

was to be procured, he took his alms-bowl in his hand, and went
through the air from Rajagaha to Champa, where he remained
standing, near the house of Sdna, like a blue mountain covered
by a cloud. The noble saw him, and filled his bowl with the
most excellent rice; but when Mugalan received it, he said he
had come to procure it for Budha, who had that day taken
medicine. Then Sdna told him to eat what was in the bowl,
and he would have it washed, and re-filled. The priest returned
to Rajagaha in the same way as he left it, and presented the
bowl to the illustrious sage. The king, Bimsara, also had food
prepared, which he took to the wihara; but when he saw the
rice that Mugalan had brought he enquired whether it had been
procured in the dwelling of Sekra, or in Uturukuru, as it was
impossible that it could have been grown in the world of men.
Budha allowed him to taste of it, and told him it was from his
own city of Champa, where a noble ate it every day. The king
afterwards visited the noble, who in turn came to Rajagaha,
when he saw Budha, and entered the path sowdn. Sdna became
a priest.

On the same day, Jiwaka presented a beautiful garment to
Budha, which he himself had received as a present from one of
his royal patients. It wasa divine garment procured from the
kalpa-tree in Uturukuru. One of the birds that take the dead
bodies to the Yugandhara rocks to feed upon the flesh, in passing
over a portion of the forest of Himala that belonged to Chan-
dapprajdta, let two of the robes fall, when they were found by
an archer, and brought to the king; and the king, in gratitude
for the benefit he had received in being restored to health, sent
them to Jiwaka. Budha reflected, that if the priests received
robes of this costly description, they would be in danger from
thieves; and he intimated the danger to Ananda. In con-
sequence, Ananda cut them into thirty pieces, which he sewed
together in five divisions, so that when the robe was completed,
it resembled the patches in a rice-field divided by embankments.
The great sage was pleased when he saw this contrivance, and
ordained a law that his priests should only have three robes, and
that they should always be composed of thirty pieces of cloth.

Jiwaka entered the path sowdn, after hearing a discourse .
delivered by Budha; and as he wished to see the teacher thrice
every day, but was unable to go so far as Wéluwandrdma he
VII. LEGENDS OF GOTAMA BUDHA. 257

built a wihdra in his own garden, and invited Budha to make it
his residence. These things occurred in the twentieth year after
the reception of the Budhaship.

21. The History of Angult-madla.

The wife of the préhita of the king of Kosol, Bharggawa, whose
name was Mantdni, had ason. At the moment of his birth, all
the weapons* in the city shone with a bright light; in consequence
of which, the father consulted an astrologer,t who informed him
that his son would become a robber. , The father, on going to the
palace the next day, asked the king if he had slept well the pre-
vious night; but he said that he had not, as his state sword had
shone, which indicated that there was some danger coming, either
upon himself or his kingdom. The brahman then informed the
king that a son had been born to him, on whose account not only
the state sword but all the weapons in the city had shone, which
was a sign that his son would become a robber; and enquired
whether the king wished him to put his son away; but the king
said that as one single person could not do much harm, it would
be better to bring him up. The child received the name of
Ahingsaka.

When Ahingsaka grew up, he was sent to a college in Takshala,
where he excelled all the other pupils ; which set them at enmity
against him, and caused them to seek some mode of accusation,
that they might have him punished. They could say nothing
against his ability, or the respectability of his family; they, there-
fore, accused him of taking improper liberties with the pro-
fessor’s wife. For this purpose they divided themselves into
three parties. The first party informed him of the pupil’s
crime ; and the second and third party confirmed what the first
had said; and as the professor could not believe that they spoke
the truth, they told him that he must look to his own interests ;
they had done their duty, and could do no more. After this he
noticed that his wife spoke kindly to Ahingsaka, which excited
his suspicion, and he resolved upon his destruction; but he saw
that it could not be accomplished openly, or no more pupils

* In an enumeration of the prodigies that occurred in Rome, A.v. 652,
Julius Obsequens says that the spears of Mars, preserved in the palace, moved
of their own accord.

+ Nekata, one skilled in the prognostications of the nekatés or lunar
mansions.

‘ 8
258 A MANUAL OF BUDHISM.

would place themselves under his care. He therefore said to the
youth, “It will not be in my power to teach you further, unless
you destroy a thousand men, and bring me one of their fingers
as an evidence of their death.” Ahingsaka replied that it was
not the custom of his family to do evil to others; but still, from
his love of learning, and as he thought that there was no other
way by which he could prosecute his studies, he went to the
forest, to a place where eight ways met, and began to murder
those who passed in that direction. As it was observed that he
cut off the fingers of his victims, he received the name of Anguli-
mala. Ina little time the people went to Sewet to inform the
king that his country was becoming depopulated by the cruelty
of a robber, and to entreat that he would come with an army and
seize him, that they might be delivered from his power. The king
resolved to accede to their request; but when the intelligence
spread through the city, the prdhita said to his wife that he feared
the chief was none other than their own son, and asked her what
was to be done. She said that he had better hasten to the forest
before the departure of the king, and bring their son away ; but
the father replied that there were four things that could not be
trusted,—a robber, a branch, the king, and woman. The mother,
therefore, prepared to take upon herself this task.

At this time Budha was residing in the Jétawana wihara, and he
saw that Anguli-mala, from the merit he had received in former
births, had virtue sufficient to enable him to enter the priesthood,
and become a rahat, on the hearing of a single stanza of bana. He
also saw thatif the mother went she would be killed; and in order
that this might be prevented, he took the form of a common priest,
and went towards the forest. The herdsmen informed him that
no one could pass that way alone ; that men were obliged to go in
companies of forty and fifty ; and that even then they were some-
times cut off. That very day the number of victims was com-
pleted, except one, and Anguli-mala resolved that whosoever it
might be that he saw, that person should be killed; yet it was
now difficult for him to seize evena single individual, as the
travellers always passed in large companies, -well defended. At
last he saw a priest, and as he was alone, and had no weapon, he
thought it would be no difficult matter to slay him. For this
purpose he pursued him, but after he had run twelve miles he
could not overtake him. He thought within himself, “T have
VII. LEGENDS OF GOTAMA BUDHA. 259

run after elephants, horses, chariots, and the swift deer, and have
overtaken them, but this priest outstrips me.” He then called
out to the priest to stop; and Budha did so, but told him to
remain where he was, and not come nearer. As Anguli-mdla
thought he must have some design in this, he was obedient;
when Budha gave him good advice, telling him to be kind to all
sentient beings, by which means he would save himself from
the four hells. On hearing this, Anguli-mdla knew that it was
Budha, and that he had put himself to this trouble in order to
assist him; he therefore, worshipped the sage, received the
precepts, and requested ordination. Budha replied, ‘“ Ehi
Bhikkhu; hither, priest!” at the same time lifting up his right
hand. By this means Anguli-mdla was enabled to receive the
eight requisites of the priesthood at the same moment; and at
once became of the upasampadé order, without being previously
a simanéra novice.

After this transformation, Anguli-mala went to reside as a priest
in the Jétawana wihdra. His father and mother went to the
forest, but were not able to find him. The king saw that it was
necessary for him to exert himself, in order to save his people
from this great danger. He was ashamed to remain in the city
when his people were so urgent, and yet he was afraid to go; so
he went to the wihara to ask the advice of Budha. The sage
said to him, ‘‘ What is the matter, oh king? Is Bimsara become
your enemy; or are you afraid of the princes of Wisdla, or of
some other monarch?” Theking: ‘“‘No; Iam going to the
forest to secure a noted robber called Anguli-mala.” Budha:
“Tf he should have become a priest, how would you act?” The
king: “I should pay him due reverence;” but he thought it
was impossible that Budha could receive into the priesthood so
great a sinner. The king asked where he was at that time ; and
when informed that he was in the same wihdra, he became
greatly afraid; but Budha told him not to be alarmed. Then
the king requested to be taken to his presence, and loosing
his rich girdle from his loins, he laid it at the priest’s feet; but
like one keeping the ordinances called telesdhutanga, he would
not receive it. At this the king was greatly surprised, and said,
‘This is a wonderful circumstance; the cruel has become kind;
the covetous, liberal; the wicked, pure; this is through your
influence; for we may crush the people with clubs, and scourge

8s 2
260 A MANUAL OF BUDHISM.

them, but there is no amendment in their conduct.” Soon after-
wards, Anguli-mala went to his own village with the alms-bowl ;
but when the people heard his name, they were afraid, and gave
him nothing, so that he became very faint. On his return to the
city, he saw a woman in severe labour, unable to bring forth ;
and he greatly pitied her. He who had slain 999 people, now
felt compassion for an afflicted woman, from having entered the
priesthood. On his arrival at the wihara, he informed Budha of
what he had seen, who said to him, “Go to the place, and say,
‘T have never knowingly put any creature to death since I was
born; by the virtue of this observance may you be free from
pain!” The priest replied that he could not tell alie, as he had
knowingly put to death many persons; but Budha said, “ Yes,
but this was when you were a laic; you are now a priest; you
have been born again; when you now say that such a thing is
from the time of your birth, you mean that it is from the
time you entered the priesthood.” In consequence of this
intimation, he went to the place; a screen was placed around the
mother, and sitting upon a chair he repeated the words of Budha;
when in an instant the child was born, with as much ease as
water falls from a vessel. Upon the same spot a hall was after-
wards erected, for the assistance of afflicted females, as the virtue
communicated by Anguli-mala still continued; and other diseases
were healed in the same way.

At times Anguli-mala was in great distress, because the people,
from fear, were unwilling to give him alms. When he thought of
the murders he had committed, how parents had entreated to be
spared for the sake of their children, and how he had been deaf
to the cries of the people when they pleaded for mercy, he felt
the keenest sorrow. But Budha consoled him by saying, that
these things were the same as if they had been done in a former
birth, inasmuch as they were done before he became a priest. In
a little time he became a rahat. When going to procure alms,
if the people were throwing any missile to send away the dogs or
the crows, it was sure to hit his body. One day when his head
was thus laid open, streaming with blood he went to Budha;
who told him he must endure all this patiently, as it was the
consequence of the murders he had committed, and was instead
of having to suffer a hundred thousand years in hell. “That
which has been done in a former state of existence,” said Budha,
VII. LEGENDS OF GOTAMA BUDHA. 261

‘will receive its reward in the present life, whether it was good
or evil; but if it be deprived of its power (as by becoming a
rahat), no further consequences are produced. So long as
existence continues, the effects of karma must continue; and it
is only by the cessation of existence that they can be entirely
overcome.” When any priest attains the rahatship, he cuts off
the consequences of demerit as regards all subsequent existence ;
but if he has done any great misdeed in a former birth, the
consequence will be felt in the present birth; yet in this alone,
as it ceases on the attainment of nirwdna. Reflecting on these
things, Anguli-méla was comforted, and said, ‘‘ The hook of the
driver subdues the elephant and other animals; but Budha
subdues by kindness.” At different times many other robbers
and murderers were overcome by Budha, as Sankicha, Atimuk-
taka, and Khanu-kondanya, each of whom had 500 companions,
as well as Kelaruwan, who had 900 companions; and many
hundreds and thousands of robbers were brought to nirwdna by
his assistance. (Amdwatura.)

22. The History of Sabhiya.

In a former age, after Kasyapa Budha had attained nirwdna,
the priests became negligent, and did not observe the precepts ;
but seven individuals, who were desirous of entering the paths
before the power to do so was entirely lost, became priests, and
ascended a high rock by a ladder; after which they threw down
the ladder, and had no means of escape. The same night the
oldest of the seven became a rahat, and went to Anotatta and
Uturukuru, whence he brought water and rice to his com-
panions; but they refused to receive them, until they also had
become rahats. Soon afterwards the second priest entered the
path andg4mi, and he also urged the others to partake of the
food, but they still refused. The first priest entered nirwina;
the second was born in the Sudassa brahmaldka; and the rest,
who died in seven days from the want of food, were born in
different kAmdwachara worlds. In the time of Gétama Budha,
one of them was the maha-rdja Poksi; another was Maha-
kd4syapa; a third, the priest Daruchi; a fourth, the priest Tissa,
son of Dharmmapala;; and a fifth, Sabhiya, a paribrajika. The
last mentioned individual was the son of Sabhiya, a paribraji-
k4wa, who at the time she was receiving the instructions of a
262 A MANUAL OF BUDHISM.

certain teacher, became connected with another pupil, the
consequences of which were soon apparent, and she was sent
away. When the child of which she was delivered grew up, he
was so exceedingly well skilled in argument, that no one was
able to dispute with him. His residence was near the gate of
the city, and he taught the princes. At the same time the
abode of Budha was in the Wéluwana wihara, near Rajagaha;
but Sabhiya did not know of his existence. The priest who had
been born in the brahma-lédka one day examined into the cause
of his prosperity ; and when he discovered it he wondered what
had become of the other priests who were with him upon the
rock; and as he saw the situation of Sabhiya, he resolved that
he would make known to him the merits of Budha. He, there-
fore, went to him by night, and called him by name; and when
he arose and saw him, the brahman propounded to him twenty
questions, and told him to go from place to place until he found
some one to answer them; and when he had found such
a one, to acknowledge him as his teacher, and embrace his
doctrines. In accordance with this advice he went to Purana
Kasyapa, and the other tirttakas, but they were not able to
“answer his questions; and as he was thus disappointed, he
thought it would be better to become a laic, and enjoy himself,
without any further thought about these matters. Though some
one afterwards praised Gdtama, he was at first unwilling to go
to him, as he thought so young a teacher would be unable to
assist him, when those of so much more experience had failed.
But after a little further reflection, he was persuaded ; and going
to the wihdra, he requested permission to propose the twenty
questions. Budha replied, ‘You have travelled 700 yojanas in
order that you might receive an answer to these questions ; it is
therefore right that your request should be granted.” On hear-
ing this, Sabhiya was greatly pleased, as no other teacher had
received him with so much kindness. The answers given by
Budha appear in the Sabhiya-stitra. Without any delay Sabhiya
embraced the doctrines of Budha, and after a trial of four
months, which was the usual custom when the tirttakas requested
ordination, he was admitted to the priesthood, and became u
rahat in due time. (Amdwatura.)
VII. LEGENDS OF GOTAMA BUDHA. 263

’ 23. The History of Sacha.

There were two tirttakas, the one a femule and the other a
male, whose custom it was to go from place to place propounding
500 questions,* both of whom arrived at the same time at Wisala,
where they held a disputation in the presence of the Lichawi
princes ; and as they were both equally clever, the victory could
be claimed by neither party. At the request of the princes, they
took up their abode in the city, and after some time had a son,
Sacha, and afterwards four daughters, Sacha, Lala, Patachara,
and Awawataka. The parents had no dowry to give their girls ;
but they taught them the 500 questions. It was the custom of
the tirttakas that if any laic overcame their daughters in
argument, they were given to them as wives; but if overcome by
priests, they embraced the priesthood. When arrived at the
proper age, the four daughters took jambu branches in their
hands, and went from place to place to hold disputations. In
the course of their travels} they came to the city of Sewet, and
as their manner was, they fixed their branches near the gate of
the city, and made known that if any one was wishful to contend
with them he might pluck the fruit.

At this time Budha resided in the Jétaéwana wihdra, and on the
day when the four females arrived, it happened that Seriyut
remained behind for a short time, when the others had gone with
the alms-bowl, as he had to look after some priests that were
sick. On arriving at the gate of the city, he saw the branches ;
and when he asked the reason why they were put there, and was
told, he requested the persons near to pluck the fruit; and
though at first they were afraid to obey his command, as they
knew that they were not able to contend with the tirttakas, they
took the fruit when he told them they might go to the wihara and
present them there, by which they would find some one with the
power that they themselves lacked. The females, on returning to

* In former times it was common for very learned pundits to go from
kingdom to kingdom, challenging each king to bring forth his pundits to hold
disputations on the subjects contained in the shastras. Uduyuna, in this
manner, obtained the victory over all the pundits in the world. He was also
the great instrument in overcoming the Budhists, and in re-establishing the
practice of the Vedas.—Ward’s Hindoos. :

+ “The Sibyllae were prophetic women, probably of Asiatic origin, whose
peculiar custom seems to have been to wander with their sacred books from
place to piace.” —Schmitz.
264 A MANUAL OF BUDHISM.

the gate, were told that the fruit had been taken by command of
Seriyut; upon which they went as near to the wihara as was
permitted to persons of their class, and told Seriyut that they
had come to begin the disputation. The priest replied, that as
they were females it was right that they should first propound
their questions to him, and when they were answered he would
become the examiner. Each of them was acquainted with a
thousand questions, half of which had been taught them by their
father, and the other half by their mother ; but Seriyut
answered the whole of the questions with as much ease as the
nelum-beli creeper is cut with a sharp instrument. When their
turn came to answer they were afraid, and declined any further
contest ; but as they were now to become priestesses, and it was
necessary that their minds should previously be subdued, Seriyut
said to them, ‘“ What does one, or unity mean?’’ None of the
four could see beginning, middle, or end of this question, though
they considered it well; and when the priest pressed them for
an answer, they said, “ Sir, we do not understand it.” Seriyut:
“Then I have answered a thousand questions that you put to
me; but you have not answered one. With whom is the
victory?”? The females: “ Venerable sir, you are the con-
queror.” Seriyut: “ What will you now do?” The females:
“ According to the direction of our parents, we must now become
recluses.” Seriyut: ‘Iam not allowed to receive you to pro-
fession ; but I will give you a memorandum to take to the place
where females are admitted.’ In a little time they learnt what
was necessary, and were admitted to profession.

The tirttaka Sacha, who was more learned than his sisters,
remained at Wisdala, instructing the princes. Such was the
extent of his learning, that he feared his body would burst from
its expansion ; and to prevent this misfortune, he bound him-
self with an iron girdle.* To all he proclaimed, “There is no
one so learned as myself ;” and great numbers followed him on
this account. At that time there was also in Wisdlé a priest
called Assaji, who, when going early in the morning with his
alms-bowl, was seen by the tirttaka. On seeing him, Sacha

* This arises from the idea that the heart is the seat of the thoughts as
weil as of the affections. Elihu, the son of Barachel held sentiments in
unison with those of Sacha. “TI am full of words; the spirit of my belly

constraineth me; behold, my belly is as wine which hath no vent; it is
ready to burst like new bottles.”—Job xxxii. 18, 19.
VII. LEGENDS OF GOTAMA BUDHA. 265

thought it would be well to hold a disputation with Budha,
about whom he had heard so much; but that first he must learn
from his disciples the nature of the doctrines he taught. He
therefore asked Assaji by what means it was that Budha won
over to his side those who embraced his doctrines, or by what
means he subdued the minds of his followers. The priest con-
sidered that he must not inform him at first of the pains they
had to endure before they could enter the paths, or he would be
discouraged, and perhaps say that if such were the case, he had
rather be born in hell. He, therefore, informed him of the
impermanency of the panchaskhandas, the corporeal elements ;
and told him that this was the great truth that the teacher of
the three worlds continually impressed upon his disciples. When
the tirttaka heard this declaration, he said, ‘‘ Never before did I
hear of such a doctrine; I will go at once to Budha and convince
him of the greatness of such an error.” Before this he was
afraid of disputing with Budha, as he was not aware of the
character of his doctrines, but now he felt that his fears were
removed; and he requested, with much boasting of what he was
about to accomplish, the Lichawi princes to accompany him.
The princes replied, that neither yaka, nor déwa, nor brahma,
nor man, was able to contend with the great teacher; but 500 of
them resolved to be present at the contest, and see the result.

It was about noon when Sacha arrived at the wihara. The
priests had eaten their food, and were walking about. Budha
had perceived that the tirttaka would come at that time ; and on
returning from the city with the alms-bowl, he did not retire as
usual, but commanded the priests to prepare a seat in the
adjacent forest, to which place he repaired; and Sacha, on his
arrival, was directed to the same spot. When the citizens
heard that he had gone to hold a disputation with Budha
accompanied by 500 of the princes, they flocked in great numbers
to the forest, that they might be present at the contest. The
princes did reverence to the sage, when Sacha requested per-
mission to ask a question; and Budha informed him that he
might propose any question whatever, according to his own will.
The same extensive permission was given on other occasions
to the yaké Alawaka, to Ajasat, to Sekra, and to others; nor is
this to be wondered at, as even in former births, previous to his
reception of the Budhaship, his wisdom had enabled him to give
266 A MANUAL OF BUDHISM.

the same liberty to his opponents. The question proposed by
Sacha was the same that he had previously asked from Assaji;
and Budha gave him the same reply, lest the doctrines of the
teacher and the disciple should appear to be different. There
are some persons whom none but a supreme Budha can convince
of their error; and Sacha was of this description. After they
had contended some time,* Sacha confessed that the declaration
of Budha was right; when the sage declared to him, “ As the
man who goes to the forest with his axe, and cutting down a
plantain-tree, examines it from top to root, but finds in it no
hard wood; sol have found no profit in this conversation of
yours, no worth in your argument. The woodpecker thinks
that with his bill he can penetrate the ebony as easily as he has
entered trees that are soft or decayed, but he only breaks his
bill for his pains ; so you, who have contended with others and
been victor, thought that in the same way you could overcome
the Tatdgata, but you are foiled in the attempt, and your effort
has been vain.” The perspiration now fell from the tirttaka’s
body so copiously that his robe was saturated with it; and the
princes thought, ‘‘ This is the man who was so often angry with
us on account of our dulness, when we were under his instruc-
tion; but now he receives the punishment that he was once ac-
customed to inflict upon others.” The tirttaka perceived their
thoughts, and resolving to put the best face he could upon the
matter, said to Budha, ‘‘ How many reasons are there why the
priesthood is embraced by your disciples?” The sage replied,
“There are eleven reasons why my disciples reject the thought
that this is mine, or that I am, and despise the corporeal
elements. Whether that which is spoken of be in past, present,
or future time, whether great or small, whether illustrious or
mean, whether it be that which is called their own or that which

* The argument is given in a subsequent part of this work under the head

Panchaskhanda. Had it been inserted here, it would not have been under-
stood without several notes.

+ The stem of the plantain tree is composed of cellular tissue, and is
entirely destitute of all woody substance. It has often occurred to me that.
from its peculiar structure and the rapidity of its growth, it must be admirably
adapted to answer the purpose of the student of vegetable physiology. It
has been supposed by Gesenius (Heb. Lex. art. Tp s9pq), that it was with
the leaves of the plantain-tree our first parents endeavoured to hide their
nakedness ; but.no leaf could be less adapted to the purpose, as it tears with

a slight touch, and when on the tree is frequently riven into shreds by the
wind.
VII. LEGENDS OF GOTAMA BUDHA. 267

is said to belong to another, no one can say respecting it, this is
mine.” Again Sacha confessed that though he had despised
Budha, he was now overcome ; he was like a man exposed to an
elephant or to a nayd, or to an extensive fire;-bub it was not
from a sense of danger that he thus felt.

At the conclusion of this interview, Sacha invited Budha to
partake of a repast at his dwelling on the following day, and the
sage gave his consent in the usual manner. Of this he in-
formed the princes, and told them that the 500 measures of rice
they provided for him daily must on the following morning be
offered to Budha. The next day, when all was prepared,
Budha went to his dwelling, and Sacha presented to him the
food with his own hand, saying, ‘‘ May those who have provided
this offering receive its reward ;” but the great teacher told him
that the reward would be his own, as the princes presented the
food to him, and he presented it to the Tatdgata. Still Sacha
could not forbear the reflection that he had once been accounted
as a learned man, and was honoured by all, but now he was
despised. He, therefore, went once more to the wihara privately,
and thought that if he was again overcome, he would sincerely
embrace the doctrines of Budha. At this moment Budha was
in the outer part of the wihdra, and as the approach of the
tirttaka was seen by Ananda, he requested him to await his
arrival. Again Budha propounded to him the dharmma, but he
neither entered the paths nor became a priest. Then why did
Budha teach him? Because he foresaw that 246 years after he
attained nirwdna, Sacha would be born in Ceylon, of a noble
family, not far from the Kinihiri wihara, where he would
embrace the priesthood and become the rahat Kalubudharakhita.
It was to this priest that the monarch of Ceylon presented the
whole of the island, 100 yojanas in extent, when he heard him
saying bana at the foot of a timbiri tree, near the wihara of
Segiri. (Amdwatura.)

24. The two Mecrhants of Sundparanta.

There were two brothers resident in the country called Sund-
paranta, merchants, who went to trade with 500 wagons; some-
times the elder brother accompanying the goods, and at other
times the younger. On a certain occasion the elder brother,
Punna, went to Sewet, and formed his encampment near the
268 A MANUAL OF BUDHISM.

Jét4éwana wihdra. When he saw the citizens taking offerings
to Budha, he enquired where they were going, and they said
that they were going to hear the bana of Budha.’ The mention
of the name of Budha caused his bones to start within his flesh
from joy; and he went with his attendants to the wihdra,
where, after hearing bana, he resolved upon entering the priest-
hood. Previous to his return he went to Budha, and informed
him that he was about to become a priest in his own country,
requesting some religious advices previous to his departure ;
and Budha said, ‘‘The people of Sundparanta are exceedingly
violent; if they oppose you and revile you, what will you do?”
Merchant: ‘I will make no reply.” Budha: “If they strike
you?” Merchant: “I will not strike in return.” Budha:
“Tf they try to take your life?” Merchant: ‘‘ There are some
priests who from various causes are tired of life, and they seek
opportunities whereby their lives may be taken; but this course
T shall avoid.” For these answers he received the approbation
of Budha.

For some time Punna resided near his younger brother, at his
own request; after which he went to reside at Mudugiri, but as
it was near the sea, he was disturbed by the waves; and leaving
this place he went to Mailigiri, but as there were many of the
birds called minors that made a noise both at night and by day,
be went to Muluar4ma, which was also near his brother. Here
he became a rahat. One day 300 of his former assistants were
in great danger during a voyage; but he saw their situation,
and saved them, enabling them to return home with a cargo of
red sandal-wood. When they made an offering to Punna of
part of the wood, he told them to build therewith a residence
for Budha; and when it was completed he went through the
air and invited Budha to visit the residence that they had
prepared. On receiving the invitation, Budha said to Ananda,*
“To-morrow it is my intention to visit Sundparanta; inform
500 priests, save one, that they will have to accompany me.”
This information was imparted to the priests by laha.t The

* In a legend previously inserted (p. 57), it is said that this circumstance
occurred in the eighth year after he had attained the Budhaship, on his third
visit to Ceylon ; but at this time Ananda had not become his attendant.

+ The laha was a tablet hung up in some part of the wihdra, upon which
any matter might be written about which it was intended that the priests
should be informed.
VII. LEGENDS CF GOTAMA BUDHA. 269

intention of Budha was perceived by Sekra, who provided the
proper number of litters, and caused them to appear near the
wihara. The first and best was entered by Budha, and the next
in order were occupied by the two agra-srawakas, after whom
the other priests took possession of the rest. On their way to
Sundparanta they called at Sachabadda, where there was a
mendicant with clotted hair. To him Budha delivered a dis-
course, as he saw that he had the merit necessary to enable
him to become a rahat; and after he had attained this state,
he entered the vacant litter, and accompanied Budha to the
merchant’s village. (Amédwatura).

25. The Yaké Alawaka overcome by Budha.

The king of Alow was accustomed, in order that he might
prepare himself for the fatigues of war, to betake himself to the
forest, and chase the game, without ceasing, for the space of
seven days. On one occasion a part of the forest was sur-
rounded, and the king gave orders that no animal should be per-
mitted to escape; but a deer burst through the barrier near the
king, and he pursued it alone to the distance of three yojanas
before he killed it. Though he had no occasion for the flesh,
yet to give proof of his prowess to his attendants, he divided it
into two parts, and making a yoke of a piece of wood, attached
one to each end, with which he proceeded towards the place
where he had left the nobles. On the way he arrived at a
banian tree, near a place where four roads met; and as he was
very much fatigued, he remained a little time under the tree to
rest. This banian was the residence of the yaké Alawaka, a
subject of Wésamuna, who was accustomed to slay all persons
who approached the tree. After his usual manner he came to
slay the king, who was so terrified, that he promised, if his life
was spared, every day to provide for the demon a victim and a
dish of rice. But Alawaka replied, ‘‘ When you return to the
kingdom you will forget the promise you have made; I can only
seize those who approach the tree, and therefore I cannot permit
you to escape.” But the king said, that on the day he omitted
to make the offering, the yaké might come to the palace and
seize his person. On receiving this promise Alawaka permitted
him to return to the palace; and on his arrival he called the
270 A MANUAL OF BUDHISM.

chief of the city, and told him what had occurred. The noble
enquired if he had named a day on which the sacrifice was to
cease; and when he said that he had not, he lamented that the
king had committed so great an error, but promised to do his
utmost to remedy the evil, without any care on the part of the
king. For this purpose he went to the door of the prison, and
said that those who were appointed to death for murder, and
wished to live, might be reprieved, if they would only take a
dish of rice and present it at the banian tree. The murderers
embraced his offer; bat when they approached the tree, they
were caught by the yaké and slain. A similar offer was after-
wards made to the thieves, and they too were killed in the same
manner, until the prison was empty. Then innocent persons
were accused falsely, and condemned to the punishment that had
been inflicted upon the others. When this stratagem failed, the
aged were taken by bouse-row; but the king told his noble that
the people came'to complain that their parents and grandparents
were taken from them, and commanded him to resort to some
other method to seeure the daily victim. The noble said, that if
he was not permitted to take the aged, he must seize the infants,
for whom there would perhaps be less affection; but when this
became known, the mothers who had children, or those who were
pregnant, removed to other countries. In this way twelve years
passed over. At last no child was left in the city but the king’s
own son, and as a man will rather part with anything than his
life, permission was given to sacrifice the prince; and amidst
the tears of the queens and courtezans, the nurse was directed to
present him to the yaka.

On the morning of the same day, it was seen by Budha that
the prince had sufficient merit to enable him to enter the path
andgami, and that the yaka might enter the path sow4n. He,
therefore, took his alms-bowl, and proceeded a distance of thirty
yojanas from the Jétawana wihdra, in which he at that time
resided, to the door of the yaké’s dwelling. The porter, Ga-
drabha, asked him why he had come there at that hour; and he
said that he had come to remain for a time in the dwelling of
Alawaka. The porter informed him that this would be attended
with danger, as his master was very cruel, not respecting even
his own parents; but Budha said that no harm would happen to
him, if he were allowed to remain there a single night. The
VII. LEGENDS OF GOTAMA BUDHA. 271

porter again declared that his master tore out the hearts of all
who came near, and taking them by the legs clove them in two ;
and when the sage still persisted in his request, the porter said
he would go to the Himala forest, and ask the permission of his
master. On his departure, Budha entered the dwelling, and sat
down on the throne occupied by the yaké on days of festivity,
upon which the courtezans of the place came and did him reve-
rence; and the sage preached to them the bana, telling them to
be kind to all and injure no one; on the hearing of which they
said, Sadhu, in approbation. But when Gadrabha informed his
master that Budha was at his dwelling, he became greatly
enraged, and said that Gdétama should suffer for this intrusion.
It happened that at this time the yakas Satagera and Bémé-
wata were on their way, with their attendants, to worship Budha
at the Jétawana wihara. The yakds, in passing though the sky,
must leave the paths that are frequented by the déwas. Around
the dwelling of Alawaka there was an iron fence, and above it
was protected by a net of gold. It was like a casket three yo-
janas in height. The two yakas had to pass near this place; but
as no yaka is permitted to approach Budha (unless it be for the
purpose of doing him reverence) they were arrested in their
flight ; and on looking to see what was the cause, they perceived
that the great teacher was seated upon the throne in the yaka’s
dwelling; on which they went and offered worship, and after-
wards departed to the Himala forest. Here they met with Ala-
waka, and informed him that a most fortunate circumstance had
occurred to him, as Budha was in his dwelling, and he must go
and entertain him. On hearing this, the heart of the yaké
became agitated, and he asked, ‘‘ Who is this Budha that has
dared to-enter my dwelling?” The two yakas replied, ‘“‘ Know
you not Budha, the lord of the three worlds?” The yaké de-
clared that whoever he was, he would drive him from his
dwelling; but his companions said to him, ‘Why, yaka, you
are like a calf, just born, near a mighty bull; like a tiny elephant,
near the king of the tribe ; like an old jackal, near a strong lion ;
like a crow, near a garunda 150 yojanas high; whatcan you do?”
Then Alawaka arose from his seat full of rage, and placing his
foot upon the mountain Ratgal, he appeared like a blaze of fire,
and said, ‘‘ Now we shall see whose power is the greater;” then
he struck with his foot the mountain Kaildsa, which sent forth
272 A MANUAL OF BUDHISM.

sparks like a red hot iron bar struck by the sledge hammer of
the smith. Again he called out, “I am the yaka Alawaka!” and
the sound reverberated through the whole of Jambudwipa.*
Without delay the yaké went to his dwelling, and endeavoured
to drive Budha away by a storm which he caused to arise from
the four quarters, which had a force sufficient to bear down trees
and rocks many yojanas in size; but by the power of Budha it
was deprived of all ability to harm. After this showers were
poured down of rain, weapons, sand, charcoal, ashes, and dark-
ness; but they did no injury whatever to the sage. He then as-
sumed a fearful form, as Budha did not stop him as he did
Wasawartta, but let bim weary himself by his exertions during
the whole night. Yet he was no more able to approach the
object of his hatred than a fly is to alight upon red-hot iron.
He then threw the chéla weapon,t but it was equally impotent.
By this time the déwas had assembled that they might see the
contest. The yaka was surprised when he saw that his formid-
able weapon had no power, and looked to see what was the
cause: by which he discovered that it was the affection or kind-
ness of Budha, and that kindness must be overcome by kindness,
and not by anger. So he quietly asked the sage to retire from
his dwelling ; and as Budha knew that rage was to be overcome
by mildness, he arose and departed from the place. Seeing this,
the yaka thought, “I have been contending with this priest a
whole night without producing any effect, and now at a single
word he retires.” By this his heart was softened. But he

* There are four exclamations that were heard to the same distance. 1.
When the yaki Pirnaka played with Dhananjayakdérawya at dice, and over-
came him, he cried out, ‘I am conqueror.” 2. When the people of the
world, in the time of Kasyapa Budha, had perverted the dharmma, Sekra
assumed the appearance of a hunter, with Wiswakarmma as his dog, and
going from place to place he told the unbelievers that they would be
destroyed. 3. When the seven kings went to Sdgal, to carry off Prabhawati,
the queen of Kusa, he entered the street upon an elephant, accompanied by
the queen, and called out, “ I am king Kusa.” 4. When the yaké exclaimed,
“Tam Alawaka.”

+ There are four weapons in the world that no one can withstand. 1.
The chéla of Alawaka; 2. The wajra of Sekra; 3. The gadha or gaja of
‘Wésamuna ; and 4. Tl e mace of Yama, the regent of death. Were Alawaka
to throw his weapon into the air there would be no rain for twelve years ; if
to the earth, no herbage could grow for twelve months; if to the sea, it
would be dried up. Were Sekra to strike Maha Méru in anger with the
wajra it would be cloven in two. Wésamuna could at once cut off the heads
of many thousands of yakés. And the mere sight of the weapon of Yama
scorches up the khumbandas.
VII. LEGENDS OF GOTAMA BUDHA. 273

again thought it would be better to see whether he went away
from anger or from a spirit of disobedience, and called him back.
Budha came. Thrice this was repeated, the sage returning
when called, after he had been allowed so many times to depart,
as he knew the intention of Alawaka. When a child cries its
mother gives what it cries for in order to pacify it; and as
Budha knew that if the yaké were angry he would not have a
heart to hear bana, he yielded to his command, that he might
become tranquillised. And as any one who intends to pour
precious liquor into a vessel first cleanses the vessel, so Budha
cleansed the heart of Alawaka that it might be prepared to
receive the dharmma.

The yaka resolved on keeping Budha walking to and fro till
night, when he would be tired, and so he could easily take him
by the feet and cast him into the river; but when he a fourth
time charged him to go away, he refused, as he knew his
intention. Budha, however, said to him that he might ask any
question, and it would be answered. It was the custom of the
yaké to entangle the recluses and priests who came to his
dwelling, by asking them questions ; and thinking that he could
now do the same again, he said that if Budha was not able to
answer him, he should receive the same punishment as the
priests, which was, to have his heart cloven, or to be cast into
the river. The questions that he asked were thus learnt. In
the time of Kdsyapa Budha his parents asked the Budha eight
questions, and the answers they received they taught their son.
Gradually he forgot the answers; and lest he should forget the
questions too, he wrote them upona golden leaf. Then Alawaka
asked Budha all the questions he had learnt; and when they
were answered to his satisfaction, he entered the path sowan, and
declared that from that time he would go from city to city and
from house to house, proclaiming everywhere the wisdom of
Budba and the excellence of the dharmma.

Whilst the yak4 was in the act of making this declaration, the
prince of Alow was brought to his dwelling ; but as the attend-
ants heard the repetition of Sadhu, Sadhu, and knew that this
word was never uttered except in the presence of Budha, they
approached without fear. On entering they saw that Alawaka
was doing reverence to Budha; but they said that they had
brought the prince as his victim for the day, and he might eat his

.
274 A MANUAL OF BUDHISM.

flesh or drink his blood, or do to him whatever he pleased. The
yakaé was ashamed when he heard this declaration; and pre-
sented the prince to Budha, who blessed him and gave him back
to the attendants; and as he was thus passed from hand to
hand, he was called from that time Hastawaka-dlawaka. The
citizens were alarmed when they saw the prince brought back
again to the palace; but when they heard the reason, they cried
with one consent, SAdhu. Budha afterwards went to the city
with his alms-bowl, and when he had eaten what he received, he
sat down under a tree, where the king and many citizens came
to visit him, and he preached to them the Alawaka-sitra, by
which many thousands were enabled to enter the paths. When
the prince had grown up, his father told him that as he had been
saved from death by the sage he must go and minister to him;
which he did, and with 500 attendants entered the path anda-
gémi. (Amdwatura.)*

26. The History of Upali.

At one time Budha, attended by his priests, departed from the
Jét4wana wihara, and went to the mango garden of the noble
Pawarika, near the city of Nalanda, in Magadha. In the same
city resided the tirttaka Niganthandtha, who had many followers;
and it so happened that one of them, Dirggha-tapasa, had one
day a conversation with Budha. The sage said to him, “ What
does your teacher say is the principal cause (karma) of sin P”
‘The tirttaka replied, ‘‘ We speak not of karma, but of danda.”’
Budha: ‘Then according to your teacher, how many of these
causes (danda) of sin are there?” Tirttaka: ‘‘ There are three:
the body (kaya); the speech (wdk) ; and the thoughts (mané).
Kaya-danda is separate from mand-danda, or is achittaka; as
when the wind blows, the branches of the tree are shaken, and
the surface of the water is ruffled, without the intervention of
any mind; so that which is performed by the body is equally
without the intervention of the mind, or is achittaka. Again,
when the wind blows, the branches of the palm and other trees

* Among the verses recited in the Pirit commemorative of Budha’s
triumphs, there is the following stanza:—“ By the glorious power of the
eminent sage who in addition to conquering Mara during the contest of the
night overcame the fierce demon Alawaka and others, by the force of his

unmoved gentleness, may you obtain the feast of victory.”—Gogerly, Friend,
ii. 190.
VII. LEGENDS OF GOTAMA BUDIIA. 275

give forth sound, without any intervention of a mind; so also
speech is carried on without any intervention of the mind. It is
thought (mané) alone that is influenced by the mind.” Budha:
“Then the acts of the body, of the speech, and of the thoughts,
are three separate and independent processes ?” Tirttaka: “They
are.” Budha: “Of these causes of sin, which is of the greatest
‘ consequence?” Tirttaka: ‘ Kaya-danda; that which relates to
the body.” Three times the last question was asked by Budha,
as he knew that when the tirttaka went away he would repeat
the conversation in the presence of Niganthandtha ; which would
lead to’ the conversion of Updali, a grahapati, as he would be led
to come and argue, after which he would embrace the dharmma,
and enter the path sowaén. Then the tirttaka asked Budha how
many causes (danda) of sin he taught that there were. Budha:
“The Tatagatas speak not of danda, but of karma.” Tirttaka:
“Then how many causes (karma) of sin do you teach that there
are?’ Budha: ‘‘There are three; the body, the speech, and
the thoughts. If we divide each cause, there are three crimes
(kdya-charita) that are caused by the body (kaya-karma); or
kdya-karma produces three kaya-charita; the speech (wak-
karma) produces four crimes (wak-charita); the thoughts
(mané-karma) produce three crimes (mand-charita). There
are these three causes; but the mind (chétand) is the prin-
cipal root of all three. It is not wrong to say that kaya-
karma and wadk-karma, are the principal causes of demerit,
or that mand-karma is the principal cause of merit. Of the five
great sins for which the transgressor must suffer a whole kalpa
in hell, four belong to the body; and one (the causing of divi-
sions among the priesthood) belongs to the speech; and it is on
this account that we hesitate not to say that the body and the
speech are the principal causes of demerit. Again, one exercise
of thought, in the performance of dhydna, secures prosperity for
the space of 84,000 kalpas; and one exercise of thought directed
to the acquirement of rahatship secures nirwdna; and we there-
fore do not hesitate to say that the thoughts are the principal
cause of merit.” At the same time Budha declared the power
of mané-karma in the production of demerit, inasmuch as it is
the cause of scepticism; and repeated a stanza in which it set
forth that scepticism is the worst of all modes of demerit, and
that it is therefore to be avoided. The same questions were
T2
276 A MANUAL OF BUDHISM.

again asked by the tirttaka, before he retired from his interview
with the sage, and the same answers were repeated.

Just at the time that Dirggha-tépasa came to Niganthandtha,
he was surrounded by his disciples, among whom was Upali, who
had arrived from his village of Balakalénaka with the offerings
he was accustomed to present to his teacher. Niganthanatha
enquired of Dirggha-tapasa whence he came; and when he told
him that he had been speaking to Gétama, and repeated the
conversation that had taken place, be told his disciple that he
had answered discreetly, that neither mand nor wak, but kaya-
danda was the greatest cause of sin. Updli, on hearing what
had passed, said that he also would go and hold a controversy
with Gétama, ‘‘I will hold him,” said he, ‘‘as a man who seizes
a sheep by its long hair, and it kicks and struggles, but cannot
get away; or as a toddy-drawer who takes the reticulated sub-
stance he uses to strain his liquor, knocking it on the ground
that it may be free from dirt; or as a flax.dresser who takes his
flax, soaks it in water three days, and then tosses it about right
and left that it may be suited to his purpose; or as an elephant
sporting in a tank, that sends the water out of his trunk in all
directions.” Niganthandtha said it was a matter of little con-
sequence who went to argue with Gétama, as any of them would
be able to subdue him. Dirggha-tépasa, however, warned Upali
of the danger he would incur by conversing with Gdtama, as he
knew his artful method of gaining over persons to his opinion;
and though their teacher ridiculed his fears, he thrice entreated
Upali not to go. The warning was given in vain, as Upali went
to the wihara, and made obeisance to Budha, All who ap-
proached the teacher of the three worlds did him reverence ;
some from respect to his office as teacher, and others because he
was the son of a king. After Updli, whose reverence arose from the
joy he experienced, asked Budha upon what subject he had con-
versed with Dirggha-tdpasa, and he had informed him, Budha said,
“Tf a sick disciple of your master, who, on account of his dis-
ease, wished to drink cold water, from a fear of breaking the
precepts you inculcate were, nevertheless, to refuse to drink it,
and on that account die, where would he be re-born?” Upali
answered, “In the Maunassatya-ldka; on account of having
broken the mand-danda.” The followers of Niganthandtha did
not drink cold water at any time; all the water that they drank
VIL LEGENDS OF GOTAMA BUDHA. 277

was made warm ; because they thought that in small drops there
are small worms, and in large drops large worms; even if a
person’s bile overflowed, he was not allowed to drink any water
but warm, nor to wash his hands and feet in any other, though
by so doing his disease became greater, and it was necessary for
its removal that cold water should be used. When they could
not procure warm water they drank rice gruel. Still, if they
had a desire to drink cold water, though they neither asked for
it nor made any movement to obtain it, they thereby became
subject to be born again; though they kept the wd4k-danda and
kaya-danda, these alone would not enable them to attain nir-
wana; the mand-danda was broken, and they were therefore
subject to future birth. It was thus evident that even according
to their own rule, mand-danda was more powerful than the two
other causes of sin.

Budha: “ At first you said that kaya-danda was the greatest,
-it now appears that mand-danda is the greatest (as it was from
this that the supposed tirttaka was born in the déwa-loka) ;
these two declarations do not agree with each other.” Upali
then thought thus: ‘‘ When a man is in a fit, there are no signs
of breath, nor can he move his hands or feet: still it cannot be
said he is dead so long as the hita, mind, is not destroyed; it
cannot be learnt from the body alone that he is dead: his death
and the birth he receives afterwards are from the mind, thus
mané must be the greatest, and kaya inferior.” But in order
that he might receive further instruction from Budha, he re-
peated his former declaration, that kaya-danda must be superior.
Then Budha said: ‘‘ The tirttakas do not take life, nor cause
others to take life, nor do they approve of those who take life;
they do not steal, nor cause others to steal, nor approve of those
who steal; they do not lie, nor cause others to he, nor approve
of those who lie; they do not indulge in evil desire, nor cause
others to indulge in evil desire, nor approve of those who indulge
in evil desire, In these things we are agreed. But they say
that in cold water, decayed wood, leaves and sugar there are
worms ; now if any one crush an insect, when walking or from
any similar cause, what will be the consequence, according to
the teaching of Nighantandtha ?’ Upali: “If he kills the in-
sect unwittingly, the fault is small.” Budha: “But if he is
aware of what he is doing, what will be the consequence P”
278 A MANUAL OF BUDHISM.

Upali: “Then the fault will be great.” Budha: “Think a
little; this does not agree with what you said at the first.”
Upali was now convinced that the tirttakas were wrong ; but he
did not declare his conviction, that he might learn more from
the great teacher. Budha: “ This Nalanda is a great city ; in it
are many horses, elephants, and men; if a man were to take a
sword, and say he would destroy all these at one blow, could he
accomplish what he said?” Updli: “Even a thousand men
could not do it; how much less one!” Budha: “ But could a
sramana, or a brahman, who had the power of irdhi, do it?”
Upali: “A rishi could destroy forty or fifty such cities; how
much more, one!” Again Updli was convinced that the tenets
of the tirttakas were wrong (as the power of mand was thus dis-
tinctly proved), but he continued to argue as if he were still on
their side. After instances of the power of the rishis had been
repeated, Upéli declared that he had been convinced some time
of the truth of Budha’s doctrines, but that he appeared not to
believe, that he might hear him deliver his arguments at greater
length. Budha told him to ponder over the matter well; that
now, whilst he saw the Tatagata he was on the side of the true
dharmma, but that when he saw the tirttakas he might be drawn
to their side; and that therefore he must be careful. Upali said
that it gave him pleasure to hear the sage speak thus, as when.
the tirttakas gained a convert they instantly proclaimed it
through the city, that such a king, or noble, had embraced their
doctrines. Budha said further, that the house of Upali had been
like a pool of water, free for all; and that he must still con-
tinue to assist all who came, even the tirttakas. Again Upali
expressed his satisfaction with what he heard, as the tirttakas
forbade their followers to give to any but themselves, and for the
third time, in honour of the three gems, took refuge in Budha;
after which the teacher declared to him the four great truths,
and he entered the path sowdn. When Upali returned to his
own house, he told the porter that he was to give food to the
tirttakas as before, but not to allow them to enter the dwelling ;
to the priests of Budha, however, he might grant this permis-
sion.

The disciple Dirggha thought much about the visit of Updali
to the wihara, as he knew well the power of Budha’s words;
and when he heard that he had taken refuge in the three
VII. LEGENDS OF GOTAMA BUDHA. 279

gems, he went at once and informed Niganthandtha; the
tirttaka, however, said that Updli might have gained over
Gédtama, but it was impossible that Gdtama could have gained
over Upali. To know the truth of the matter, Dirggha went
himself to the house; but the porter would not let him enter,
though willing to give him food in the place where he then
stood, as he said that his master had embraced the doctrines of
Budha. The disciple returned to the dwelling of Nigantha-
natha, and informed him of what had taken place; but still he
would not believe what he heard, and went himself to the house.
On his arrival the porter would not allow him to enter, so the
tirttaka requested him to inform his master that he wished to
see him; and when Updli was made aware of his request, he
gave permission that he should be admitted. There were seven
walls and seven gates to the dwelling, at each of which there
was a separate porter. Upéli seated himself on a high throne,
near the seventh door. As the tirttaka proceeded, he became
more and more sorrowful; it had been customary for Upali to
meet him at the fourth door, where taking him respectfully by
the hand, he led him to the principal seat, upon which he placed
him with all care, as a man would put down a vessel full of very
precious oil; now there was no one to meet him, and Upali
himself occupied the most honorable seat. Niganthanatha
asked him the meaning of this; and he replied, “I have em-
braced the doctrines of Budba, and I would that all my relatives,
all déwas, brahmas, and men, would do the same.” He then
related a parable, by which he set forth the folly of those who
trust in the tirttakas. “There was an old brahman,” said he,
“who had a young wife. One day she told him to go into the
bazaar, to such a shop, where all kinds of things were sold for
the amusement of children, and purchase a monkey that it
might be a plaything for her son. The old man replied that
they had better wait until the child was born ; if it were a son
he would buy a male monkey, if a daughter, a female; but as
she urged him continually, he complied with her request. When,
the monkey was brought, she told him to take it to the dyer,
and order him to make its skin perfectly sleek, and dye it of a
golden colour; but the dyer, on receiving this strange order
said that it was not possible to execute it, as the monkey would
have to undergo all kinds of operations to receive the dye, by
280 A MANUAL OF BUDHISM.

which its flesh, and brain, and other internal parts would be
bruised, and the hair would be spoiled, without saying anything
of its death. Now this is just like the teaching of the tirttakas,
a thing without benefit, as useless as the tales called Bharata,
and Rama, like the seeking for hard wood in the plantain, or
rice in mere chaff. Afterwards the brahman took sundry pieces
of cloth, and told the dyer to dye them of a golden colour, with
a beautiful gloss; and the dyer said, that these were proper
things to bring, as he could beat them, and pound them, and
squeeze them without doing them any injury. Now this is like
the teaching of Budha; you may examine them, and sift them
even for a hundred years; but their as meaning it is difficult to
acquire; they are deep, like the sea.” When Upali had con-
cluded this discourse, Niganthandtha asked him whose disciple
he was; upon which he descended from his seat, and reverently
looking towards the place where Budha resided, said that he was
the disciple of him whose praises he would now repeat, at the
same time beginning to set forth the virtues of the teacher of
the three worlds. Niganthandtha said that he had soon learnt
his lesson ; and he replied, ‘‘ When there are beautiful: flowers
of many colours, it is an easy matter for the florist to form a
nosegay; so also, the virtues of Budha are so many that it
requires no skill to be able to recount them.” In consequence
of these things the tirttaka declared that his rice-bowl was
broken, his subsistence gone; and he went to the city of Pawa,
and there died. (Amdwatura).

27. The Brahman Kutadanta embraces Budhism.

It was one day perceived by Budha that the brahman Kita-
danta would be caught in his net; and that he and his 500
disciples would embrace the faith of the dharmma. The sage,
therefore, went to the village of _Khanumat, in which Kiitadanta
at that time resided. A great offering had been prepared, in
order that it might be presented to the brahman, consisting of
seven hundred of each of the following animals :—bulls, cows,
calves, goats, kids, deer, and minors. They were all tied ready
in the hall of sacrifice. The brahmans who had assembled to
partake of the offering, when they heard of the arrival of
Budha, went to the mango grove in which he then was, that
VII. LEGENDS OF GOTAMA BUDHA. 281

they might see him. This was observed by Kiitadanta, who
enquired where they were going; and when he was told that it
was to see Budha, he also thought that he would go, and enquire
from the sage what were the sixteen requisites of a proper
sacrifice. His disciples, on learning his intention, tried to
dissuade him from going, as he was older than Gétama; and it
would be a disgrace to his own profession, as he had been made
the chief of the brahmans by Bimsara. But Kiitadanta said,
that in many ways Budha was his superior; and that as he had
arrived in the village a stranger, it was right that he should go
and welcome him. When the disciples heard their master in
this manner praise Budha, they resolved that they would
accompany him tothe mango grove. Kutadanta did homage to
Budha on approaching him; but the rest of the brahmans did
not properly salute him; they did it in such a way that they
might either say that they had saluted him or that they had not.
Then Kutadanta said to him, “I have heard that you have
perfect understanding of the three yagas (modes of sacrifice)
and the sixteen piriwaras; will you explain to me what they
are P” In reply, Budha related the history of Maja Wijita, who
reigned over all Jambudwipa in a former age. This monarch
was exceedingly rich in all treasures; and one day, on seeing a
great number of vessels filled with gold, and enquiring of his
treasurer who had collected them; he was told that they had
been collected by his forefathers in seven previous generations.
The king asked, “Where are they now?” The treasurer said,
“They are dead; they are gone to the other world.” “Did not
they take their treasures with them ?” enquired the king; and
the treasurer replied, “ What is it that you ask; how can a man
at his death take his treasures to the other world ?” On hearing
this the king lay down on his couch and reflected, “I have
received in this world great possessions; in order that I may
have possessions in the future world as well, I will celebrate a
great ydga.” In this place the word yaga means an alms-
offering. In order that the yaga might be given in the most
effectual manner, he consulted his prdhita respecting it, who
gave him such advices as were necessary. When this recital
was concluded, the brahmans praised Budha, but Kutadanta
was silent. This excited the curiosity of the other brahmans,
and they enquired the reason, when he said that it was not
282, A MANUAL OF BUDHISM.

because he was in any way displeased; but that he was thinking
that either the king or his préhita must have been Bédhisat.
Budha told him that his conjecture was right, and that it was
the préhita; and when he further enquired what was the most
meritorious mode in which alms could be given, the sage in-
structed him upon this subject; and in such a manner, that
Kitadanta, after ordering all the animals that had been prepared
for the sacrifice to be released, took refuge in the three gems,
and entered the path sowdn. (Amdwatura.)

28. The Brahman Séla becomes a Priest.

On a certain occasion, Gdtama went from the country of An-
guttarapa, and entered the village of Apana, accompanied by
1250 rahats. The people of the village were made acquainted
with his arrival, and having already heard much about his dis-
courses and miracles, they deputed one of their number, Kéni,
an ascetic, to visit him, and enquire into his character. The
ascetic accordingly approached the sage in a reverent manner,
and presented him with an offering of 500 vessels of different
kinds of drinks, brought on as many yokes. After he had heard
one of the discourses of Budha, he requested the teacher to par-
take of food at his dwelling on the following day; but Budha
replied, “The priests with me are many; you have been accus-
tomed to recount the praises of the brahmans.” Kéni confessed
that it was true; but on the next day he repeated the invitation,
and received the same reply. A third time he requested the
presence of Gdtama and the priests at his dwelling; and as on
this occasion he received no reply, he construed the silence of
Budha as an acquiescence in his request. The reason why
Budha delayed the reception of the ascetic’s offering was this;
he foresaw that in the meantime the brahman Séla, and 300 of
his disciples, would become priests, by which his retinue would
become greater, and the merit of the offering would be increased
in proportion. On reaching home, Kéni called together his
friends and the chiefs of the village, and addressed them thus :—
“Good friends and faithful servants; sons, daughters, and other
relatives, hear my words; the sage Gdtama and the priests by
whom he is accompanied, are invited to partake of food with me
to-morrow; therefore let all things necessary be provided.”
VII. LEGENDS OF GOTAMA BUDHA. 283

The friends and attendants of Kéni began with all readiness to
obey this command; some set up the ovens; others clove the
firewood, or cleaned the vessels, or poured pure water into the
vessels, then covered them with plantain leaves, and arranged
them, as well as the vessels of rice, in proper order; others
again placed the seats; and Kéni erected the place of refection,
with suitable canopies.

At that time there was in Apana a very learned brahman,
Séla, who taught the Vedas, &ec., to 300 disciples. Having
taken out these disciples to walk, for the benefit of the exercise,
they came to the house of Kéni, with whom he was intimate ;
but found that all the people were busily engaged in various
ways. Surprised at what he saw, he enquired if some maiden
was about to be given or received in marriage, or if some great
sacrifice was about to be made, or if king Bimsara was expected,
with his attendants P Kéni replied, ‘We are not about either
to give or receive in marriage, nor do we expect the lord of
Magadha and his attendants; but I am about to present an
offering of alms; the illustrious Gétama has come from Angut-
tarapa, and on the morrow he and his priests will partake of the
food we are now preparing.” At the same time he recounted
the praises of Budha. Then Séla enquired, “Did you say
Budha?’” Kéni replied, “I said, Budha.” Again Séla made
the same enquiry, and received the same answer. Having heard
this, Séla reflected, “The saying of this word is a matter of no
small difficulty ; ina hundred thousand ages it is not heard.”
Further he reflected, that according to the Vedas, if any one be
possessed of the thirty-two signs, he must be either a chakra-
wartti or a Budha; he can be no one else; and at the same time
he called these signs to his remembrance. He then enquired in
what direction he would be likely to find Gétama, as he wished
to see him; when he was informed by Kéni that he must go
towards the south, where he would find the sage in a grove of
hopal trees. On receiving this information, he went thither
with his 300 disciples, having previously given them the follow-
ing charge :—“‘ Take care that you do not make a noise, or speak
in too loud atone; do not make a disturbance with your feet ;
Budha is not to be approached too nearly ; he is like the lion
that needs no aid from any one, and does not wish to be dis-
turbed. When I converse with Budha, you are not to interfere,
284 A MANUAL OF BUDHISM.

but to listen in silence.” After saluting Gdtama, Séla remained
at a little distance, noting the thirty-two signs of the Budha,
with the exception of two, that were hidden from his obser.
vation. As Budha knew that he wished to see the whole, he
exhibited one of the two in an image of his person that appeared
by miracle; and the other, which related to the length of his
tongue, he exhibited in his own person. By this means the
brahman and his disciples were conyinced that he was the
supreme Budha; they accordingly embraced the priesthood, and
received the pirikara requisites from the sky.

Next day the whole of the rahats attendant upon Budha, as
well as the new converts, went to the residence of Kéni, and
partook of the food he had prepared. At the conclusion of the
repast Budha said, “ As the offering of the brahman cannot be
presented without fire, unto him fire is the principal requisite;
as a knowledge of the science of recitation is requisite to him
who repeats the Vedas; as the king is the chief of men; as all
rivers are received by the sea; as the sun and moon are requisite
to the exercise of the science of the astronomer; so to him who
would acquire merit by the giying of alms, Budha and his
priests are the principal requisite.’ —Sélasiitra-sanné.

29. Budha is falsely accused of Incontinence by the female
Unbeliever, Chinchi,

There were certain tirttakas who were envious when they
saw the numbers who received the instructions of Gdétama.
They, therefore, cried out to the people in the corners of the
streets, ‘‘ What is it that you are doing? Is Gétama the only
Budha? Are not we also Budhas? If those who make offer-
ings to Gétama receive a reward, is the reward less of those who
make offerings tous? If he imparts nirwdna, do not we enable
you to receive the same?” They then consulted together to see
if they could not destroy the influence of the sage by some
stratagem. There was at that time in Sewet, a young female,
called Chinchi, an ascetic. One day she went to the residence
of the tirttakas and worshipped them, but they remained silent.
At this she became fearful, thinking that she must have done
something wrong; and after worshipping them thrice, she
asked what. fault she had committed. The tirttakas informed
VII. LEGENDS OF GOTAMA BUDHA. 285

her that they wished to hinder the success of Gétama, in which
she would be able to assist them. She enquired in what way.
They said that as the stream of the river is turned by the rising
of the tide, so might she withdraw from Gétama the abundance
he now received, and make it flow in their direction. As Chin-
chi was well versed in all kinds of female devices, when she
perceived that the people of Sewet were accustomed to resort to
Budha in the evening, that they might hear bana, she proceeded
from her residence just at this time, arrayed in a crimson robe,
with flowers and perfumes. The people asked her where she
was going at such an hour, but she said it was no business of
theirs ; they had no right to be so inquisitive. Having thus put
evil thoughts into the minds of the faithful, she went to the
dwelling of the tirttakas, which was near the Jétéwana wihara
where Gdétama resided, and there remained all night. In the
morning, when the updsakas were coming at an early hour that
they might worship Budha, she returned towards the city, as if
she had been remaining during the night at the residence of
Gétama. When they enquired where she’ had slept she would
not inform them. This she continued to do for a month or six
weeks; but after this time, when they made the same enquiry,
she said that she had spent the night in the apartment of Gd-
tama. Then covering her person with her robe, she declared
that she had become pregnant by the sage; by which those who
had not yet attained divine knowledge were led to doubt, and
much demerit was produced. After eight months she remained
in private, and had the appearance of being pregnant; but it
was produced in an artificial manner, by means of pieces of
wood.

One day, when Budha was saying bana, she entered the hall,
and said in his presence, “ You are a priest; you say bana, and
are surrounded by a numerous retinue; you have a pleasant
voice and your appearance is beautiful; I am with child by you;
you have appointed no place for my confinement, and in the
place where we associated I cannot bring forth; I have neither
oil nor pepper prepared; though it would not be proper for me
to be confined here, you are Budha, and have friends, such as
Anépidu and Wisdkha, both of whom are your associates; why
do you not speak to them to render me such assistance as I
require?” In this way she talked to Gotama, as if he were her
286 A MANUAL OF BUDHISM.

lawfully received husband, and derided him; but her efforts
were like those of the vilest filth to pollute the purity of the
moon. After a little time Budha said in the midst of the assem-
bly, “ Chinchi, though your words should be true, is the truth
known to you alone; must it not be known both to you and
me?” She answered, “The words that proceed from the lips of
the just are correct; itis not possible that they can be false ; it
is not therefore necessary to repeat what you have said; you
must now provide a proper place and proper things for my con-
finement; it is to no purpose now to say bana, agitating the
minds of the people.”’

The déwa Sekra now perceived that something extraordinary
was going on in the world, and when he had looked to see what
it was, he learnt that a falsehood had been uttered, equal to the
saying that the dimbul tree had put forth flowers; so he took
with him four other déwas, and they approached the assembly
unperceived. They then transformed themselves into mice,
went secretly behind her, crept up her back, and gnawed the
thongs by which the pieces of wood were bound to her person.
A wind came at the same time and blew aside her garments;
and at the very moment when her person was thus exposed, the
wood fell to the ground. The people assembled, when they saw
the falsity of the accusation she had brought against Budha,
took her by the hands and feet, beat her, and carried her out of
the hall. As soon as she was out of the sight of Budha, the
earth opened, and flames coming from Awichi wrapped them-
selves around her, after the manner of her crimson robe, and
she was carried to the midst of this hell. The stratagem by
which the tirttakas had endeavoured to defame Gdtama was soon
proclaimed through the city, on which account their followers
gradually left them and came over to the side of Budha; so that
his fame increased from this time, as when oil is poured into a
lamp nearly extinguished from the want of it, the flame becomes
brighter and more powerful. The mouths of the four orders of
the faithful were on that day insufficient to enable them to utter
the praises of Budha.* (Sadharmmaratnakdré.

* This account is cited as an example of drishta-dharmma-wédya-akusala.
VIL LEGENDS OF GOTAMA BUDHA. 287

30. A Female resident in Mdtika becomes a Rahat.

There was a village belonging to the king of Kosal, called
Matika, surrounded by high mountains. Sixty priests, after
they had worshipped Gdtama set out to seek a place in which it
would be convenient for them to perform the exercise of bhawand
meditation, and in the course of their search arrived at Matika.
At this time the chief of the village, who was known by the same
name, was a lay devotee. His mother, when she had seen the
priests, prepared food that it might be ready for them at the
proper time; and when they came to her house with the alms-
bowl, she enquired where they were going. They said that they
were seeking a convenient place; and as she was wise, as well
as old, she knew from this that they were in search of a place
in which to perform wass, so she said that if they would keep
it there, she would provide all that was necessary, and would
herself keep the five precepts, and on pdya days the eight
precepts. As they consented, she prepared a proper place for
them to reside in, and offered it to them as a wihara. One day,
when the priests were assembled together, they said to each
other, “In the present birth this woman is no relation to any of
us, nor have we ever seen her before; but through our merit she
expects to receive a great reward. We must, therefore, be
careful to keep the precepts aright; we must not be indolent or
negligent; otherwise we cannot be saved from hell. Our bene-
factress, whether we be faithful or not, on account of this good
deed will be rewarded.” They said further, that as the words
of Budha were most certainly true, in order to receive what

; they thus sought, they must separate from each other, and only
meet when they had to recite the pirit at night, or when in the
morning they went to seek alms. Yet if any one were sick, the
bell in the centre of the wihdra might be rung, and they would
all assemble to see what assistance was to be rendered. From
that time they remained in separate places, apart from each
other, performing the exercise of meditation.

One day the woman took oil, honey, and sugar to the wihara,
at a time when all the priests had gone to their retirement; but
as some one informed her that if she struck the bell with a
piece of wood the priests would come; she did so, and they
were all quickly assembled in the hall, as they supposed that
288 A MANUAL OF BUDHISM.

some one was sick. When she saw them approach from separate
places, she enquired if they had had a dispute, and were at
enmity with each other; but they said that they had retired that
they might meditate on the thirty-two impurities of the body,
and on the three truths, its impermanency, pain and unreality.
When she learnt that this exercise was good for all, like an
universal remedy, she requested to know how it was to be
performed ; and as the priests gave her full instructions upon
the subject, she commenced the same course, and entered the
first of the paths before any of the priests had attained the
same state. When she had proceeded further, and became a
rahat, she looked with her divine eyes to see if the priests had
received the same power; but she found that they had not,
She then perceived that though other things were right, they
did not receive such food as they wished; so she ordered the
right kind of food to be prepared at her own house, and gave it
to them. Their bodies were then comfortable, and they could
give their minds to meditation, free from care, by which means
they were soon enabled to become rahats. In three months the
ordinance was concluded, and they resolved upon returning to
Budha, to inform him of what had taken place. The sage was
at that time in Sewet, and on arriving in his presence he enquired
after their health, and how each one had succeeded, when
they told him all that had occurred.

There was another priest, who, when he had heard the relation
of these events, thought it would be well if he also were to go
to a person who was possessed of so much merit. Accordingly
he went, and on his arrival he reflected that the woman knew
the thoughts of others; so, he was weary, he wished that some
one might be sent to sweep the wihdra; and it was done. As
he was thirsty, he wished for some water mixed with sugar; and
it was sent him. The next day he wished for some rice gruel
and cakes, which he received; and he afterwards wished for
some barley bread and other things, which the woman herself
took. On seeing her, he asked if she knew the thoughts of
others, and she said, “‘ Are there not many priests that know the
thoughts of others?” and when he said “I did not ask about
the priesis, but about yourself,” she replied, ‘Can any one know
the thoughts of others, but those who have entered the paths ?”
This she said, because it was a rule that those who had entered
VII. LEGENDS OF GOTAMA BUDHA. 289

the paths should not inform others of the attainment, unless
there was some adequate cause. The priest now thought that as
be was not yet free from impurity, he would sometimes have
evil thoughts, as well as good ones, which would be known to the
woman ; and she might proclaim them, and thus bring him into
disgrace. To prevent this, he told her that he could not remain
there any longer, and was going away; and though she wished
him to remain where he was, his resolution was fixed, and he went
to Budha. When Budha saw him he enquired how it was that
he had returned so soon; and on learning the cause, the sage
said that though he might not be able to perform all that was
required, there was at least. one thing he could do, and that was,
he might subdue his mind by returning to the same wihara.
“The mind not being subdued,” said he, ‘a thousand thoughts
enter into it; it wanders here and there, and runs after this and
that; but it must be subdued. The mind is light, and easily
moved, or overturned; it is heedless, not enquiring into the
reason of things. It does not consider; wherever it wishes to
go, there it goes. Therefore, as the sea does not retain any dead
body or any manner of filth, but rejects it and casts it forth, so
must the mind free itself from ignorance and evil desire. Again,
as the sea does not cast forth the pearls and gems that are in it,
but retains them; so must the mind retain and cherish the
virtue that is produced by the keeping of the precepts and
meditation. As the sea does not overflow, though it receives
the waters of thousands of rivers, and infinite showers of rain,
so must the mind be kept within bounds, in an even state, not
passing to excess. And as the sea receives the waters that flow
into it in succession, continually; so must the mind never be
satisfied with the benefit it has gained, but continually seek for
more and more accessions of good.” The priest took the advice
that was given him, went again to the village of Matika, attained
the state of purity, and saw nirwana.

The priest then looked to see if he had ever received any
other benefit from the same woman in former states of existence,
when he discovered that she had been his wife in ninety-nine
different births, in all of which she had been faithless to him,
and had been the means of his destruction. The woman also
looked at the same things, but as she looked still further back,
she saw that in the hundredth birth from that time she had

U
290 A MANUAL OF BUDHISM.

saved him from death, and that it was through the merit of this
act she had been enabled to render him the assistance he now
received. The priest, after this, again returned to Budha, who
informed him that he had accomplished his purpose, by the giving
up of his will in returning to the village; as this subduing of
his mind had enabled him to perform the exercise of meditation.
(Sadharmmaratnakaré.)

31. The Prowess of Bandhula.

There was a powerful warrior, called Bandhula, who was the
son of the sister of a Malwa king, who reigned at Kusinérd. No
one in all Jambudwipa excelled him in the use of the five wea-
pons—the sword, shield, bow, club, and spear. In his youth his
royal uncle was desirous to see a display of his strength; and
that this might be accomplished, he prepared sixty iron rods,
which he concealed in as many bamboos, each of which had
sixty knots. The whole were then made up into a bundle, or
fascine; and Bandhula’s uncle said to him, “If you can cleave
this bundle of bamboos, cutting through the whole by a single
blow of the sword, I will give you my daughter to wife; but if
you fail, I will give her to some other person.” The young man
smiled on hearing this, and thought it would be no great feat.
At once he drew his sword, and flourished it a little, and then
lifted it up towards the sky eighty cubits. The courtiers who
were looking on trembled, as they were apprehensive it might
come down upon their own persons. Bui Bandhula struck the
fascine sixty {imes, at each time cutting off a knot from each of
the sixty bamboos. When the pieces fell to the ground he heard
a jingling sound, and saw that there was iron. At this he was
displeased; as he thought the king ought not to have placed
him in a position where he might have been disgraced in the
presence of the people. So he said in anger to the king, “I will
remain no longer here; I will seek some other country;” and
taking the king’s daughter, who received the name of Bandiu-
mallika, he departed from the city, neither king nor princes
being able to stop him.

First he went to the king of Kosol, as he had been educated
with him in his childhood. The king received him gladly, say-
ing, ‘‘ Now that one so powerful is become my friend, all Jam-
bndwipa is mine; and made him the chief of his forces and the
VII. LEGENDS OF GOTAMA BUDHA. 291

second person in the kingdom. The other kings were alarmed,
when they heard that Kosol had received the assistance of the
formidable Bandhula.

The wife of Bandhula had the strength of five elephants; in
this respect being equal to Wisdkh4; and like her also she
possessed the ornament called mékhala, or méla, and was a
disciple of Budha. But she had no child, which was a great
disappointment to Bandhula, as he wished to have a son as
powerful as himself. When, however, he determined to send her
away to her father’s house, and take to himself another wife, she
received his command to depart with sorrow, as Budha then
resided in Kosol, and she regretted the loss of the privilege she
there enjoyed in being able to listen to his discourses. In her
distress she went to the sage, resolved that she would do what-
ever he appointed. The sage, when he had heard her story,
directed her to return to the house of Bandhula, who again
received her, as they knew that something must be intended by
the giving of this advice. From this time they lived together in
harmony, and it soon became apparent that the wish of the
warrior was likely to be gratified. Not long afterwards Band-
humallika desired to bathe in the bath belonging to the princesses
of Lichawi, but she knew that it was impossible, as it was pro-
tected by a network of metal, and if she could even approach it
from the sky, her intention would be frustrated. When the wish
was communicated to Bandhula, he said that as it was not an
impossibility upon which her mind was set, he would see that it
was accomplished. Taking his wife with him, the warrior left
Sewet early in the morning, and arrived at Wisdla, a distance of
fifty-four yojanas, about the middle of the day. Loudly did he
knock at the gate, and when the princes heard the noise, they
said that it could be none other than Bandhula that knocked
with such force, and that it boded to them no good. After gain-
ing an entrance into the city, he went at once courageously to the
bath ; and as the guards fled in terror, he cut the network with
his sword, and entered the water with his wife; and after her
wish was thus gratified, they set their faces to return to Sewet.
A number of the Lichawi princes then went to the king, Maha-li,
and said that they were for ever disgraced by the presumption of
Bandhula. They, however, made a vow that they would eat no
rice until they had brought back his head; and 500 princes

v2
292 A MANUAL OF BUDHISM.

mounted their chariots to pursue him. The king tried to persuade
them from their purpose, as he said that the warrior had strength
sufficient to destroy them all at a single blow; but they replied,
“Ts he more than a man, and are we women?” When Maha-li
saw that they were determined, he gave them advice by which
they might deceive their enemy, and overcome him; but they
heeded it not, and as they approached him in a line, one covered
by the other, he sent an arrow towards them, by which they were
all wounded to the death, though they did not fall. Bandhula,
when this was done, went on his way, the princes calling to him
to stop, that they might measure their strength with him; but
he replied that he did not war with the dead. On hearing this,
they thought he had become insane through fear; but when he
said that if they did not believe him they might learn the truth
by unloosing their armour, the first and second princes did so,
and immediately expired. When the other princes saw this they
set off in terror to return to the city, but on reaching their homes
the whole number died. Bandhula and his wife reached Sewet
in safety ; after which they had two sons; and during sixteen
years Bandhumaliiké had two sons each year, so that the number
amounted to thirty-two. The good fortune of this princess came
to her because in former years she had presented the requisites
of the priesthood in alms, and had been charitable to the poor
and aged.

82. The King of Kosol marries the Natural Daughter of
Maha-nama.

Not far from the palace of the king of Kosol there was an
alms-hall, in which he gave food daily to 500 priests; but the
priests were not willing to receive it, or if they received it took it
to other places to eat, as it was not given in a proper manner.
The food presented by the common people might not be suffi-
ciently boiled, or it might be black or dirty ; but they received it
in preference to that which was given by the king. One day,
when the king had partaken of some food that he particularly
relished, he commanded that a portion of it should be sent to the
alms-hall; but when his servants arrived at the place, they found
no one there. The king, on being informed of this circumstance,
went to Budha, and after telling him that his priests were acting
improperly, enquired what was the principal requisite of the dana
VII. LEGENDS OF GOTAMA BUDHA. 293

almsgiving. Budha said to him, “ Wisw4sa, faith, or sincerity,
is the principal requisite of almsgiving: the food that you give is
excellent in itself, but itis not given with sincerity ; the food that
others give is less excellent, but it is given with sincerity. If any
one give only a spoonful of rice-gruel with faith and sincerity, the
alms will be pre-eminently excellent.” The king then enquired
how he was to secure faith on the part of the priests;* and the sage
told him that the priests had faith in those who had attained the
paths, and in their relatives. After the return of the king to
his palace, he thought that if he became a relative of Budha, all
the priests would exercise faith in him; and as he was the
principal king of Jambudwipa, he resulved that he would secure
a Sakya princess, whether the princes were willing to give one
or not. Sudhddana was dead, and Maha-nama had received the
crown. To him the king of Kosol sent an embassage, the nobles
of which were to demand a princess of the Sdkya race. The
Sdkyas never intermarried with other families, as their race was
of superior purity; and this they wished to preserve inviolate.
When the princes received the message, they thought thus: “If
we refuse one of our daughters, we shall excite the anger of this
powerful king ; if we give one, the purity of our race is gone.”
Maha-nama had a daughter, Wasabhakhattika, by the slave
Maha-nunda. She was at this time about sixteen years of age.
The king arrayed her in the most splendid manner, and present-
ing her to the nobles said, ‘‘ This is our daughter; take her to
become the wife of the monarch of Kosol.” The nobles were
suspicious when the maiden was given thus readily, asthey knew
that the Sékyas were extremely proud of their birthright. .In
order that they might not deceive their king, by taking a maiden
who was not of the Sakya race, they demanded that Maha-nama
should eat with her in their presence ; and if this was done, they
thought that they might reasonably dismiss their doubts. The
king at once commanded her to be brought, that he might eat
with her before the eyes of the ambassadors. On her arrival, he
said to her, in apparent sorrow, ‘ When shall I see you again ?
You are going away from me to become the wife of the king of
Kosol ?” and he wept as he spoke. He then put some rice in her
hand, as a repast had been prepared, that she might eat it; and

* For the full merit of almsgiving, faith is required in the receiver as well
ap the giver.
994 A MANUAL OF BUDHISM.

before she had time to convey it to her mouth, he hastily ate a
few grains himself. At that moment a noble who had before
been instructed for that purpose, delivered a letter to the king,
and said it had been brought from one of the border ‘countries,
and required an immediate answer. The king read it, and
appeared to be greatly agitated; but he told the maiden to con-
tinue her meal, and talked away to pass the time over until she
had done. She then washed her hands, and the king did the
same in token of having eaten, by which the nobles were
deceived, and without any misgivings took her to Sewet.* The
monarch made her his principal queen. In due time she had a
son, and when he heard of the event he sent a noble to inform the
queen-dowager, who on hearing the news said, “ Wallabha!
wallabha!” as expressive of her joy. On his return, he asked
him what his mother had said, and he, mistaking her words,
replied that she had said, “ widudabha.” The king gave this
name to his son; and from this time he became more firm in the
faith, and gave much treasure in alms.

33. The Flower-Girl becomes a Queen.

There were in Kosol 500 different families who gained a liveli-
hood by the sale of flowers. The daughter of the principal
florist, who was as beautiful as a déwi, one day put three cakes
into her basket when she went to gather flowers, intending to
eat them when she became hungry. On the morning of the
same day, Budha looked to see unto whom he should render
assistance, and perceived that the maiden of Kosol was worthy
to receive it. As he was afterwards going with 500 priests to
the city of Sewet to receive alms, he met the flower-girl and her
companions on their way to the gardens. At the sight of the
sage, she felt a desire to make him an offering, but had nothing
she could offer besides the three cakes; so not knowing whether
they would be received or not, she approached him reverently,
and when Budha held his alms-bowl towards her to receive her
gift, she presented them, and admiring him, worshipped. The

* When Cambyses required the danghter of Amasis, king of Egypt, in
marriage, as Amasis knew that she would be, not the wife but the concubine
of the Persian king, he sent Nitetis, daughter of the former king, who was
extremely beautiful, as his own child. But the deception was discovered,

and it is said to have been the origin of the invasion of Egypt by Cambyses.
Herod. iii. 1.
VIL LEGENDS OF GOTAMA BUDHA. 295

teacher of the three worlds smiled, and told her that at a future
time his religion would receive from her great assistance.
Ananda knew that he would not smile without a reason, and en-
quired what it was; when he was told that the girl would on
that day, through the merit of her gift, become the queen of the
king of Kosol. The maiden overheard what he said, but won-
dered how it could be, as the king was not at that time in the
city. On arriving at the garden, she thought of what she had
heard, and began to sing as she plucked the flowers.

The monarch now reigning at Kosol was Pasé-Nadi, the son of
Maha Késala, whose daughter had been given in marriage to
Bimsara, king of Rajagaha. As her portion she received the
city of Sewet, which was situated on the border of each king-
dom; but when her son, Ajasat, killed his father, Pasé-Nadi took
back the city by force. A war ensued, as Ajasat was resolved
to retain it; at one time the victory inclined to the side of
Kosol, and at another to Rajagaha. At last Ajasat, to decide
the contest, took his sword and shield, and rushed into the
midst of his opponent’s army, where he slew great numbers, so
that the king of Kosol was obliged to retreat. Upon a swift
horse he fled, and approached the city at the time the maiden
was singing over the flowers she gathered. At the sight of him
she thought of the saying of Budha, and continued her song,
without manifesting any appearance of fear. The king enquired
who she was, and whether she were married. Not long after his
arrival, he sent a retinue to conduct her to the palace, and pub-
licly anointed her his principal queen. As it was by means of
Budha she attained this exalted rank, she daily sent many offer-
ings to the three gems, Because she was first seen in a flower-
garden by the king, she was called Mallika; and on account of
her marriage to the king of Kosol, Kosdla-mallika-déwi.

34. The Priest whose Breath was like the perfume of the Lotus.

In the time of Piyumatura Budha, a man who heard bana was
greatly pleased, and at its conclusion said Sadhu, with much joy.
By this act he was from that time preserved from being born in
hell; and in the time of Gdtama he had forty kétis of treasure.
When he spoke, a smell as of the lotus proceeded from his mouth,
and filled the whole house; and from this circumstance he was
called Utphalagandha. Having one day heard Budha deliver a
296 A MANUAL OF BUDHISM.

discourse on the disadvantages connected with the state of the
laic, he embraced the priesthood, leaving all his treasures. The
king of Kosol, when he heard of what had occurred, said that the
treasure that had no owner belonged to the supreme lord; and he
therefore took possession of it, as well as of his wife. One day
the 500 flower-girls brought each a nosegay, which the king pre-
sented to his 500 queens. When the wife of Utphalagandha re-
ceived hers, she thought of the sweet breath of her former
husband, and smiled ; but she again reflected that he was gone
from her, and wept. This was observed by the king, who en-
quired the reason; but when she informed him, he would not
believe it. She said that he might be convinced of its truth, if
he would hear him when he delivered the bana. Next day the
king invited Budha and Utphalagandha to partake of food at the
palace, and prepared a place for the saying of bana. All flowers
and perfumes were carefully removed, and the citizens were
invited to be present. Budha was aware of the king’s intention,
and therefore directed the priest to say bana, when the time ap-
pointed had come. In compliance with this command, Utphala-
gandha fearlessly ascended the throne that had been prepared,
and after a three-fold salutation, began the delivery of the
dharmma. When he began to speak, a perfume like that of the
lotus proceeded from his mouth, which filled the palace with its
fragrance, and went out by the principal door towards the east.
Greatly surprised, the king asked Budha the cause of this won-
der, when the sage related to him what had occurred in the
time of Piyumatura Budha. After this the king took the wife
of the priest into his especial favor, and made her many presents:

35. The Five Hundred Queens of Kosol.

The 500 queens one day approached the king of Kosol, and
said to him, that although he thrice every day went to the
wihara of Budha, and Wisakha and the other ladies of the city
did the same, they were deprived of this privilege, as they were
not permitted to leave the palace, by which the loss that they
sustained was exceedingly great, a supreme Budha only appear-
ing after immense intervals of time. The king knew that it
would create confusion if they went to the wihdra, and therefore
thought it would be better to appoint some one to say bana daily
VII. LEGENDS OF GOTAMA BUDHA. 297

in the interior of the palace. After speaking to Budha upon the
subject, the updsaka Chattapéni was requested to undertake the
office ; but he excused himself, as he said that he was only a fit
person to address the poor, and that it would be better to appoint
some regularly ordained priest to go to the palace, as the queens
would receive him with more respect. The king then called to-
gether 500 priests, and requested them to choose a proper
person; in consequence of which Ananda was appointed, as he
had the most pleasant voice. Having received a command to
this effect from Budha, at the request of the king, he went dail y
to the palace to say bana, by which the queens obtained great
merit. Because his voice was like a lute, and his personal ap-
pearance prepossessing, the minds of the queens were greatly
affected towards him ; and not long afterwards each queen had a
son, in appearance like him. This gave occasion to the tirttakas
to insinuate to the king, that the princes were not like him, but
like Ananda; and as they did it again and again he was put to
shame, but when he mentioned the subject to Budha, the sage
repeated to him a stanza which removed his doubts.

36. The Gifts presented to Budha on his return to Sewet.

After visiting various places, Budha returned to Sewet, and as
he had been long absent, the king of Kosol went to meet him,
and congratulate him on his arrival. The next day he invited
the sage to partake of a repast he had prepared ; but on the day
after that the citizens gave an alms-offering of ten times the
value. The king was resolved not to be outdone, and on the
third day presented an offering of greater value by twenty-three
times than that of the citizens, On the fourth day, the citizens
presented an offering more valuable by sixty or seventy times
than that received by Budha on the preceding day. On the
fifth day the king gave an alms a hundred or a thousand times
more costly than that of the citizens. The citizens then con-
ferred with each other and resolved to give an alms of superior
value to any that had hitherto been presented. For this purpose
a general contribution was levied, and even the unbelievers came
forward with their share, in honour of the city; so that the
offerings of all kinds of things necessary for the repast were in-
calculable. No one slept that night, as all were busy in making
298 A MANUAL OF BUDHISM.

the preparations. The next day, when the gifts were presented,
the king was overcome with astonishment, as he saw that the
citizens had won the victory in this game of gifts; and when he
returned to the palace he threw himself upon a couch, grieved
and ashamed. The queen Malliké-déwi enquired the reason of
his sorrow, and when she learnt the cause, she advised him to
make a pavilion of sal trees, with all suitable ornaments, and
having in it 500 thrones; then to invite 500 rahats to partake of
a repast, with the 500 queens to wait upon them whilst they
were eating, and with 500 elephants to hold canopies over their
heads. The king commanded that all this should be done; but
though there were many thousands of royal elephants, only 499
could be procured that were sufficiently tame. On hearing this
Mallika-déwi directed that a wild elephant should be put near
the priest Anguli-mdla, as he would be able to keep it in awe.
At the appointed time Budha came to the pavilion, accompanied
by the rahats; all was carried on as the queen had directed, and
the wild elephant appeared as tame asthe rest. When the repast
was concluded, the king presented to Budha the materials of the
pavilion, the golden vessels, and all the other articles that had
been provided, worth in all thirty-four kdtis of treasure. This is
called the asadrisa-dina, or the peerless offering. The citizens
were not able to equal it, as they had neither sal trees, elephants,
nor queens.

37. Budha is visited by the Déwa Sekra.

At one time Budha resided in the cave called Indrasdla, in the
rock Wédi, at the north side of the brahman village Ambasanda,
on the east of Rajagaha. Sekra was long desirous of paying a
visit to the teacher of the three worlds, but on account of the
multitude of affairs that required his attention, he did not meet
with a proper opportunity. When he thought about his death,
he was greatly afraid, as he knew that he must then leave all his
power and treasures. This made him look about, to see if there
was any being in the three worlds who could assist him and take
away his fear, when he perceived it was in the power of Budha
alone to render him the aid he required. Accordingly he issued
his command that the déwas should accompany him to the resi-
dence of Budha. There was a reason for this command. Ona
former occasion, when Budha was residing in the Jétdwana
VII. LEGENDS OF GOTAMA BUDHA. 299

wihara, Sekra went alone to see him and hear bana; but as the
sage foresaw that if he obliged him to come again, he would then
be accompanied by 80,000 déwas, who would thereby be enabled
to enter the paths, he did not permit him to come into his
presence, and he had to return to his léka without accomplishing
the object of his visit. It was because he thought if he again
went alone he would meet with a similar reception, that he now
called the déwas to accompany him. In a moment’s time the
whole company came from the déwa-léka to the rock Wédi, and
rested upon it like a thousand suns. It was now evening, and
the people were sat at their doors, either playing with their chil-
dren, or eating their food. When they perceived the light upon
the rock they said that some great déwa or brahma must have
come to pay honour to Budha.

To announce his arrival to the sage, Sekra sent forward the
déwa Panchasikha, who took with him his harp, twelve miles in
length; and having worshipped Budha, he began to sing
certain stanzas, which admitted of two interpretations, and
might either be regarded as setting forth the honour of Budha,
or as speaking in praise of Suriyawachas4, daughter of the
déwa Timbara. His voice was accompanied by the tones of the
harp. In this manner the praises of the pure being and the
praises of evil were mingled together, like ambrosia and poison
in the same vessel. Budha said to the déwa, “Thy music and
thy song are in harmony,” and then commanded that Sekra
should be admitted, lest he should be tired with waiting and go
away, whereby great loss would be sustained by him and his
followers. From the delay, Sekra had begun to think that the
dancer was forgetting his errand and speaking about his own
matters to the sage; and he therefore sent to tell him not to
talk so much, but to procure him permission to enter the
honourable presence. The years appointed to Sekra being
nearly ended, Budha knew that it would not be right to say to
him on entering, in the usual manner, “ May your age be
multiplied!” and he therefore addressed him and the others
collectively ; but by this salutation, three kédtis and sixty
thousand years were added to his life, asthe ruler of the déwa-
léka of which he was then the chief. Budha and Sekra alone
knew of this result. When Budha said to him that it was well
he had come to visit the fountain of merit at that time, he
300 A MANUAL OF BUDHISM.

replied that he had long wished for the opportunity; and had
indeed once come to see him when he resided at the Jétawana
wihdra; but he was disappointed, as the ruler of the three
worlds was then performing dhyana. After this Sekra stated
that there were certain questions which he wished to have
solved; and as Budha gave him permission to propose them, he
asked thirteen questions, which, with their answers, appear in
the Dik-sanga, in the Sekra-prasna-sitra. By the explanations
which the sage gave to these questions, the 80,000 déwas were
enabled to become rahats, and Sekra entered sowdn. As it was
by means of Panchasikha that Sekra was enabled to enter the
first of the paths, by which, in eight births more, he will attain
nirwana, he appointed that déwa as his teacher, and gave him
Suriyawachasdé as his wife. It was from cleaving to existence,
and wishing to live long, that Sekra was able to enter only the
first of the paths, whilst the rest of the déwas entered the last.

38. The Tirttakas are put to Shame: a large Tree ts miraculously
produced: and Sekra makes a Pavilion for Budha.

During the residence of Budha in the Wéluwana wihara,
there was a rich man in Rajagaha, who one day found an alms-
bowl of red sandal-wood when bathing. This he placed in the
court-yard of his mansion, upon a frame of bamboo, and caused
it to be everywhere proclaimed, that if there was any rahat in
the world, he might come through the air and take it, and he
would then believe in him and worship him. There were at
that time six noted persons who were deceivers and sceptics. +

1. Purdna-kasyapa.—He was so called because he was born in
the house of a noble, of a girl who was a mellaka, or foreigner ;
there were previously ninety-nine of that race, and as his birth
completed the hundred, he was called Pirna or Purana, complete,
or full, which was prefixed to his proper name, Kasyapa. From
this circumstance his master was unwilling to put him to any
hard work, and therefore made him the porter of his mansion; but
he did not like this employment, and ran away. In the forest to
which he absconded he was set upon by thieves, who stripped
off his clothes and left him naked. In this state he approached
a village, and when the people asked him who he was, he said
that his name was Pirna, because he was full of all science;
VII. LEGENDS OF GOTAMA BUDHA. 301

Kasyapa, because he was a brahman; and Ptrna-kasyapa-budha
because he had overcome all evil desire. The people brought
him clothes in abundance, but he refused them, as he thought
that if he put them on he should not be treated with the same
respect. ‘Clothes,’ said he, * are for the covering of shame ;
shame is the effect of sin; I ama rahat, and as 1 am free from
evil desire, I know no shame.” The people believed what he
said, brought him offerings, and worshipped him. Five hundred
other persons became his disciples, and it was proclaimed
throughout all Jambudwipa that he was Budha. He had in all
80,000 followers, who were perverted from the truth, and went
with their false teacher to hell.

2. Makhali-gdsala.—His name was Makhali, and because he
was born of a slave who at the time was confined in a cattle-pen
on account of the displeasure of her master, he was called
Gésala. After he had grown up, his master one day gave him
a vessel of ghee to carry on his head; and when they came to a
muddy place he told him to take care lest he should fall; buthe
did fall, and from fear of the consequences ran away. His
master pursued him and caught hold of his garment; but he
left it in his hand, and fled to the forest naked; whence he
came to a village, and deceived the people in the same way as
Kasyapa. He had the same number of disciples, and led the
same number of followers to destruction.

3. Ajitakasakambala.—He was a servant, and ran away from
his master; and as he had no livelihood, he became an ascetic.
He put on a mean garment, made of hair, shaved his head, and
taught that it is an equal sin to kill a fish and to eat its flesh;
that to destroy a creeping plant and to take life is an equal
crime.

4. Kakudasatya.—He was the son of a poor widow, of good
family, who bore him at the foot of a kakuda or kumbuk tree.
A brahman saw him, and brought him up, giving him the name
of the tree near which he was born. When the brahman died
he had no means of support, and became an ascetic. He taught
that when cold water is drunk many creatures are destroyed,
and that therefore warm water alone is to be used, whether for
the washing of the feet or any other purpose. His followers
never drank cold water, nor washed their bodies with it; and if
obliged to pass through water or ford a river, it gave them
302 A MANUAL OF BUDHISM.

much pain, as they thought it caused a great destruction of
life.

5. Sanjayabellanti—He was called Sanja because he had on
his head a boil like a sanja, or wood apple; and Bellanti,
because he was born of a slave. He taught that we shall
appear in the next birth as we are now; whosoever is now
great or mean, a man or a déwa, a biped, a quadruped, or a
millepede, without feet, or with one foot, will be exactly the
same in the next birth.

6. Nighantandtaputra.—He was the son of Nata, the husband-
man, and because he declared that there was no science with
which he was not acquainted, he was called Nirggantha. He
said that he was without sin, and that if any one had any
doubt, on any subject whatever, he might come to him, and he
would explain it. Hach of the six sceptics had 500 disciples.

When these sceptics heard of the proclamation made by the
rich citizen of Rajagaha, they went to his residence ; and each
one asked for the alms-bowl, saying that he was a rahat; but
the citizen said that if they wanted it, they must come through
the air and take it. Thus they remained for the space of five
days. Nighantandtaputra reflected thus :-—“ The followers of
Gétama Budha will come through the air and take the bowl, by
which their fame will be everywhere diffused and we shall be
put to shame; this must be prevented, in some way or other,
even if it should be by the practice of a deception.” He
therefore directed his followers to go and ask for the bowl
in the name of Budha, saying that he would not work a
miracle for a thing so insignificant; but the citizen would not
listen to this proposal, He then went to the place, accom-
panied by his followers, and said he was ready to pass through
the air; but his followers, as he had previously instructed them
to do so, held him as if by force, and said it was not worth
while to pass through the air for such a purpose. Still the
citizen refused to give up the bowl. After this Nighanta
desisted from further attempts to obtain it, greatly mortified by
his defeat.

On the seventh day Mugalan and Pinddlabhaéradwaja went to
Rajagaha to receive alms, and on their way a woman informed
them of what had taken place. When Mugalan heard this, he
said to the priest who was with him that it would be a reflection
VII. LEGENDS OF GOTAMA BUDHA. 303

on the truth if it were to continue, and that it would be better
for him to go through the air and take the bowl, without
keeping their adherents in any further suspense; but the priest
said to Mugalan, that Budha, in the midst of the associated
priesthood, had appointed him to be the chief of the rishis, and
that therefore it would be right for him to take upon himself
this service. Mugalan then said, that since he overcame the
nagas and Sekra all were acquainted with his power; but they
did not know the power of the priest. Upon receiving this
reply, Pinddlabharadwaja rose into the air, and in the sight
of all the people, who were at first afraid, went to the mansion
near which the bowl was deposited. As he remained in the air,
the owner and his family came out to worship him, and re-
quested him to alight. Then filling the alms-bowl with sugar,
oil, butter, and similar gifts, he gave it to the priest saying :—
“Though it were to save my life, I will never deny that Gétama
is Budha; I will be faithful to this system alone.” On‘the
return of the priest to the wihdra, he was seen by the people
at work in the fields, who had heard of his obtaining the bowl,
and they requested him to shew them in what way he went
through the air; which he did, sometimes leaving the bowl, and
then taking it with him, in many different ways. As the
warrior relates to his king, on returning from the field of battle,
the victories he had gained, so the priest rehearsed the wonders
he had accomplished.

When the circumstance was related to Budha, he said that it
was not allowed to his disciples to receive an alms-bowl of wood,
nor to perform a miracle to obtain any article whatever; so that
the priests, from that time, ceased to exhibit wonders. This
gave an opportunity to the tirttakas to show themselves again,
and to boast that they could perform greater wonders than
Gétama; but when Bimsara heard of what was said, he went
to Budha, and told him that by this means many persons were
deceived. The sage only remarked, smiling at the same time,
that the boasting of the tirttakas against Budha was the same
as if a pansupisdchaka hobgoblin were to compare himself to
Sekra; and declared that if the. priests were forbidden by the
precepts to perform wonders, he himself was not. The king
asked if both he and his priests were not bound by the same
precepts, when Budha said:—“ The rays of Surya-putra, the
304 A MANUAL OF BUDHISM.

regent of the sun, are diffused to every part of the sakwala, but
do not warm the hair upon his own body; the voice of the lion
causes all creatures to tremble, but he himself is unmoved
thereby, In like manner, the commands of the Budhas extend
to one hundred thousand kelas of sakwalas, but he himself is
free from their restraint. You, o king, give an order by beat
of drum that no one shall eat the mangos of the royal garden;
now after that order, if any one were to eat one of those fruits,
what would you do to him?” The king: “I would impose a
fine upon him.” Budha: “ But if you were to eat one yourself ?”
The king: “Then no fine would be exacted ; who could impose
a fine upon me?” Budha: “In the same way, I give commands
to others, but am myself free from their restraint. The wisdom
of the Budhas is underived, they have no teacher; they are
therefore without an equal, and are not under the control of
another. They take food from a golden alms-bowl; but this is
forbidden to the priests. They live in the midst of a village, or
inhabited place, but the priests must reside in the forest, and at
the root of a tree.”

After these statements had been made by Budha, the king
enquired at what time the wonders he had spoken of would be
performed, and in what place; when he was told that they
would be seen after a lapse of four months, at the foot of a tree
called Rajagandamba, near the city of Sewet. Bimsara offered
to render any assistance in his power towards their accomplish-
ment; but the ruler of the world said that he himself would
create the tree, and that Sekra would cause a pavilion to appear,
twelve yojanas in size. This was proclaimed to the whole city.
The tirttakas knew that it would be their ruin, but they said
that as even criminals were allowed a respite between the sen-
tence and its execution, they would enjoy themselves during the
four months, and make the most of their circumstances. They
boasted that Budha could not then perform any miracle; in four
months his wonder was to be seen; and it was not to be done
at Rajagaha, but in a distant place.

In his journey towards Sewet, Budha went from village to
village, in every place teaching the people, and many presents
were brought to him. When informed of the intention of Budha,
the principal supporters of the tirttakas set out to follow him;
the place that he was at in the daytime, they came to at night;
VII. LEGENDS OF GOTAMA BUDIA. 305

and they went the next day to the place where he had spent the
night. On the eighth day of Asala the sage arrived at Sewet.
The tirttakas also came to the city, that they might see the
wonders ; and having received a lac of treasure from their
adherents, they erected a splendid pavilion. The king of Kosol,
with Anépidu and others, went to the wihdra to pay his respects
to Budha; and when he learnt that the ruler of the three
worlds had come to perform certain wonders, he asked where
they were to take place, and was told that it was to be near the
gate of the city. The king requested permission to erect a
pavilion for Budha, larger and more magnificent than that
which had been made for the tirttakas; but Budha said that it
was not in his power to make one of the kind required. The
king: ‘‘ Who is able, if I am not?” Budha: “If it were
possible for man to make it, you would have the power; but it
will be made by Sekra.”’

The king sent nobles on elephants to every part of the city to
proclaim by beat of the golden drum that on such a day, Budha
would publicly perform a miracle, and that all people might
come and see it. The déwas caused the sound of the drum to
resound to every part of Jambudwipa, so that it was heard by
all the inhabitants as plainly as if it were at their own door. The
first proclamation was on the seventh day previous to the event,
and it was repeated on each intervening day. Thus the in-
formation was received by all; and whosoever wished to be
present was enabled to come to the city, from any part of
Jambudwipa, through the power of the wish, without any other
effort. Even by the unbelievers, the same power was received.

The tirttakas having beard that the miracle was to take place
at the foot of a mango tree, were determined to prevent it; and
for this purpose they collected their adherents, and purchased
all the mango trees in and near the city at a high price, in order
that they might destroy them. But on the day appointed, Budha
took his alms-bowl as usual, and came with his priests to the
gate of the city. On the morning of the same day the king’s
gardener, Gandamba, in passing through the royal orchard,
found a cluster of ripe mangos, and as they were not then in
season, he thought it would be well to go and present them to
the king. But on his way to the palace, he saw Budha near the
gate of the city, and reflected thus: “If I present the mangos

Xx
306 A MANUAL OF BUDHISM.

to the king, he will perhaps give me a reward in gold; but if I
offer them to the divine teacher, he will give me a reward more
permanent, and will save me from the perils of existence.” Thus
thinking, he -reverently approached Budha, and presented the
fruit. Ananda took off the outer skin, and having prepared a
throne for Budha in the same place, requested him there to eat
it. The déwas assembled around, unseen by all but the gardener.
After eating the fruit, the sage gave the stone to Gandamba, and
directed him to set it in the ground near the same spot; and in
like manner, after washing his mouth, he told Ananda to throw
the water upon the kernel that had just been set. In a moment
the earth clove, a sprout appeared, and a tree arose, with five
principal stems and many thousand smaller branches, over-
shadowing the city. It was three hundred cubits in circum-
ference, was laden with blossoms and the richest fruit, and
because set by Gandamba, was called by his name. Some of the
unbelievers who ate of the fruit that fell from the tree ran
about hither and thither, as if deprived of their senses. When
the king of Kosol perceived the tree from his palace, he went to
the gate of the city with a great retinue, and expressed his
regret to Budha that he had not known what was to take place,
as, if he had known, he would have assembled a great multitude
to witness the performing of the wonder; but he was told that
it was of no consequence, as this was only an inferior matter. A
guard was placed round the tree, that no accident might happen
to it from the unbelievers.

The déwas of the wind and rain caused a great storm to arise,
by which the pavilion of the tirttakas was carried through the
air, and cast into the common sewer of the city. The regent of
the sun poured down upon them his beams, making them
perspire most profusely; and then the déwas of the wind
covered them with dust, so that they looked like copper ant-
hills ; after which the déwas of rain sent against them a violent
shower, which made them look like spotted deer. The citizens
seeing them in this plight ridiculed them, and sent them away in
disgrace. From this time Puranakasyapa, wherever he went,
was abused by the people. One morning he was seen by one of
his adherents, a husbandman, who told him that he was waiting
to see one of the wonders he had promised to perform. The
tirttaka told him to provide an earthen vessel and a rope, and
VII. LEGENDS OF GOTAMA BUDIIA. 307

his curiosity should be satisfied. After these were given, he
went to the river, followed by the husbandman; and when they
arrived at the bank, he fastened the vessel to his neck by the
rope, and entered the water, in which he sank. The husbandman
wondered what would be the end of all this, but he was no more
seen.

The rays from the head of Budha proceeded thrice round the
city, after which they passed round the sakwala, and thence to
the déwa and brahma-ldkas. The rays from his feet, in the
same manner, passed through the earth, and the worlds beneath
it. When those who were present saw this additional wonder,
they called out Sadhu, and the déwas also did reverence. ‘There
was a woman called Gharani, who had entered the path anagami.
She requested Budha not to trouble himself by the performance
of these wonders, as she could show her power to the people ; and
when the sage asked what she could exhibit, she said that she
could cover the earth with water, and then diving come up with
her head over the sakwala-gala, and still proclaim that she was
only the handmaid of Budha. Sulu-anépidu offered to rise
into the air, and assume a form so large that the sole of the foot
should be seven and a half gows long. Others came forward
with similar offers, but the services of all were alike rejected. It
was declared by Mugalan that he could squeeze Maha Méru as
a grain of undu, and hide it with his teeth, and in the same way
hide the Maha Mérus of all the other sakwalas ; that he could roll
up the earth like a mat, and cover it with his finger ; that he could
turn the earth upside down, as if it were a water-pnt; that he
could take up the Maha Méru and Himala forest of this sakwala
in his right hand, and the Maha Méru and Himala forest of
another sakwala in his left hand, and put one in the place of the
other; and that he could take the earth, and putting it on the
top of Maha Méru walk about with it in his hand,as a priest
carries an umbrella.

Budha refused permission to all, as there were thirty acts,
called Budha-kéraka-dharmma, it was necessary for him to per-
form, only fourteen of which had been hitherto accomplished,
and the time for the accomplishment of another had arrived.
After these events had taken place, he repeated the Kanka and
Nandi-wisal4 Jdtakas, and then looked towards the sky. By
this token, Sekra knew that the period had come in which it

x 2
308 A MANUAL OF BUDHISM.

would be proper for him to perform certain wonders. First, he
caused a magnificent pavilion to appear, with all suitable orna-
ments, 12 yojanas in length and breadth; and afterwards a hall
of ambulation, 203 kelas and 45 lacs of yojanas in length. When
the people saw what was done, they clapped their hands in admira-
tion, and waved their loose garments round their heads. Budha,
in an instant, ascended to the hall, and was presented with
offerings by the various orders of déwas and brahmas; after
which, by the power of téjo and apo kasina-samdpatti, he caused
a glory to proceed from his navel, which appeared to the three
worlds.

39. Budha visits the Déwa-Léka Tawntisd.

At three steps Budha went to the ldka of Sekra, that he
might preach to the déwas and brahmas. The déwa thought
within himself, when he knew of his approach, ‘‘ My throne is
60 yojanas long, 50 broad, and 15 high ; how then will Budha
appear when seated on it, as he is only 12 cubits high?” But
as this was the principal throne, and no other could be offered to
Budha, he prepared it for his reception, and went with a great
retinue to meet him. When Budha seated himself upon the
throne, it became exactly of the proper size, being no higher
than his knee. As he knew the thoughts of Sekra, in order to
show his great power he caused his robe to extend itself on all
sides, as the déwas were looking on, until it became more than a
thousand miles long and eight hundred broad, and covered the
throne, so that it appeared like a seat prepared expressly for the
saying of bana. Then Budha appeared as if of proper size for
the throne ; the seat and its occupant were equal to each other.
And when the déwas saw this display of his power, the whole
assemblage offered him adoration.

As the people did not see Budha they began to be uneasy, and
enquired of Mugalan whither he had gone; but he sent them to
Anurudha, that that priest might have an opportunity of ex-
hibiting his great knowledge. By the priest they were in-
formed that the sage had gone to Tawutis4, where he would
keep the ordinance called wass, so that three months must
elapse before he could return. Ou hearing this, the people
expressed their willingness to remain during that period, and
VII. LEGENDS OF GOTAMA BUDHA. 309

pitched their tents in the same spot. Then Anépidu, the upé-
sika, proclaimed that he would supply the whole company with
whatever they might require, whether garments, food, water,
or fuel, until the arrival of Budha. During this period Mu-
galan said bana, and answered the questions that were proposed
to him. All lived together in friendship and peace; the
natural secretions were not formed; they were like the inhabi-
tants of Uturukuru. The multitude extended to thirty-six
yojanas. When Budha said bana in Tawutisa, they heard his
voice, and knowing whence it proceeded, they clapped their
hands. By this hearing of bana many were enabled to enter the
paths.

The déwas, with Matru* as their chief, requested Budha to
open the door of Abhidharmma, which had been shut during a
whole Budhantara, and to agitate the sea of the Abhidharmma
as the fish-king Timingala agitates the ocean, as from the day he
became Budha, like men athirst seeking for water, they were
continually looking out for the period when the unfolding of
the Abhidharmma should commence. Then Budha lifted up
his voice, the sound filling the whole sakwala as with a delight-
ful perfume, and said, “ Kusala dhammé, akusala dhamma,
awyakta dhamma,” these being the first words of the Abhid-
harmma, which is divided into eight prakaranas. The full
meaning of the Abhidharmma is known to the Budhas alone ;
even the déwas and brahmas cannot attain to it; when, there-
fore, it was declared by Gétama to the beings assembled in
Tawutisd, it was in a simplified manner, as they were capable of
understanding it. When he began, the various beings reflected
thus: “Is this the Abhidharmma? we had heard that it was so
profound that no one could understand it.” Budha saw their
thoughts, and as he proceeded the manner of his discourse made
its meaning gradually deeper. Then the beings were able to
understand some parts and not others; it was like an image
seen in the shadow. They said Sddhu, in approbation, the
words still becoming more and more profound. The Abhid-
harmma now became to them like a form seen in a dream; its
meaning was hid from them, and was perceived by none but
Gétama. Not understanding any part, they remained like

* The mother of Budha, who had now become a déwa by the changing of
her sex.
310 A MANUAL OF BUDHISM.

imagery painted upon a wall, in utter silence. In a little time
Budha again simplified his discourse, when they once more ex-
pressed their approbation, and began to think, “The Abhid-
harmma is not so difficult; it is easy to understand,” which,
when the preacher perceived, he gradually passed to a pro-
founder style. Thus, during half a night, Budha rapidly de-
clared the bana of the Abhidharmma. In the time occupied by
others to say one letter, Ananda says eight; in the time that
Ananda says one, Seriyut says eight; in the time that Seriyut
says one, Budha says eight; so that Budha can repeat 512 letters
as rapidly as the priests can repeat one. When in Tawutisd he
repeated the bana thus quickly, because the apprehension of the
déwas was of equal celerity.

In one hundred of our years the déwas eat but once; and had
Budha taken his accustomed meals in their presence during the
period he performed wass in Tawutisd, they would have thought
that he was always eating. Therefore, at the usual hours of re-
fection he caused another Budha to appear and occupy his place,
whilst he himself went to the Anotatta lake; and as his alms-
bowl here came to him in a miraculous manner, he took it to
Uturukuru, where he received food. At this time Seriyut and
500 priests called Waggula were in Sakaspura, keeping wass.
When Budha had eaten the food he received in Uturukuru, he
went to the same city, and had at the request of Seriyut re-
peated all that he and the representative of Budha had said to
the déwas. It would have occupied too much time to repeat
the whole, and it was therefore spoken in an abridged form:
but such was the wisdom of Seriyut, that when Budha declared
to him one thing, from that one he learnt a hundred. The
things he thus learnt, he was commanded by Gétama to teach in
full to the 500 Wagegula priests, who would afterwards be able
to teach others ; and thus the words of the Ahbidharmma would
be preserved to future ages for the benefit of the faithful. When
the rehearsal was concluded, Budha returned to the déwa-ldéka,
and causing the form to disappear, took its place. This oc-
curred daily.

The Abhidharmma was completed when the three months of
wass had passed over, and at its conclusion the déwa Matru,
now become a rahat, said to Budha, ‘‘-You who have been born
from my womb so many times, have now rendered me a recom-
VIL LEGENDS OF GOTAMA BUDHA. 311

pence. In one birth, from being a slave I became the wife of
the king of Benares, but that exaltation was not equal to the
privilege I now receive. From the time of Piyumatura Budha,
during a kap-laksha, you sought no other mother, and I sought
no other son. Now, my reward is received.” Not Matru alone,
but eighty kelas and a thousand déwas and brahmas entered the
paths.

After eighty-three days had expired, the multitude assembled
at Sewet enquired of Mugalan when Budha might again be ex-
pected to appear. To ascertain this, the priest departed, in the
presence of the people, to Tawutisd, where he appeared before
Budha, and asked when he would return to the earth, as the
multitude of the faithful at Sewet had been waiting three
months in the anxious expectation of seeing him. Budha in-
formed him that in seven days he should proceed to Sakaspura,*
to which place Mugalan was directed to bring the people from
Sewet. On the return of the priest, after hearing the informa-
tion he conveyed to them, the upasakas enquired the distance
from Sewet to Sakaspura, and were told that it was thirty
yojanas. They then asked how the young and the lame were to
go such a distance; but Mugalan informed them that by the
power of Budha, and his own power, they would be enabled to
go without any inconvenience; and in the same instant, more
quickly than if they had gone upon swift horses, sooner than
betelt can be taken from the bag and mixed with the lime, they
were transported through the air to Sakaspura, as if it were in a
dream.

The time had now arrived when Budha was to take his de-
parture from the déwa-léka, Sekra reflected that he had come
from the earth at three steps, but that it would be right to
celebrate his departure with special honours. He therefore
caused a ladder of gold to extend from Maha Méru to Sakaspura.t

* This place is called in Pali Sankassa. A letter from Lieut. Cunningham,
R.E. to Colonel Sykes, was read before the Royal Asiatic Society, Dec. 3,
1842, giving an account of the discovery and identification of the city of
Sankasya, mentioned as the kingdom of Kusadwaja, in the Ramayana. It
is twenty-four miles from Farrakhabad, and fifty from Kanouj, on the north
or left bank of the Kali Nadi. The ruins are very extensive, and there can
be no doubt that they are of Budhistical origin.

+ This masticatory is almost universally in use among the natives of
Ceylon.

{ It is said by Fa Hian that the three ladders disappeared under the earth ;
but that Asoka built a monument over the ladder by which Budha descended.
312 A MANUAL OF BUDHISM.

At the right side of this ladder there was another, also of gold,
upon which the déwas appeared, with instruments of music; and
on the left there was another of silver, upon which the brahmas
appeared, holding canopies, or umbrellas. These ladders were
more than 80,000 yojanas in length. The steps in the ladder
of Budha were alternately of gold, silver, coral, ruby, emerald,
and other gems, and it was beautifully ornamented. The whole
appeared to the people of the earth like three rainbows. When
Budha commenced his descent, all the worlds from Awichi to
Bhawagra were illuminated by the same light. The charac-
teristic marks upon his person appeared to the multitude
assembled at Sakaspura, as plainly as the inscription upon a
golden coin held in the hand; and as they looked at him they
said to each other, ‘“‘ Now he is upon the golden step, or the silver,
or some other.” Sekra preceded him on the same ladder, blow-
ing the conch, whilst on the other ladders were the déwas and
brahmas. The people who saw him thus honoured, all formed
within themselves the wish to become Budhas.

The first to pay his respects to Budha on arriving at Sakas-
pura was Seriyut; and after he had worshipped the déwa of
déwas he enquired if all who had formed the wish to become
Budhas would have their wishes gratified. Budha replied, “ If
they had not performed the pdramitds in former births, how
could they have exercised the wish? Those who have superior
merit will become supreme Budhas; the next in order will be
Pasé-Budhas; and the others will be priests. Thus all will
receive one or other of the three Bddhi.”* After this declara-
tion had been made, Budha resolved upon giving evidence before
the people of the superior wisdom of Seriyut. In the first place
he asked a question that those who had not entered the paths
could answer; then he asked another, but they were silent, and
those who had entered the first path answered. Thus each class
was successively silent, and the one above answered, as he passed
to those in the second path and the third; and then proceeded
to the inferior (kshina), the middle (triwidyaprdpta), and the
chief (shatabhignydprapta) sr4wakas: then to Mugalan and
Seriyut; and to Seriyut alone. Last of all he propounded a
question that the Budhas alone could answer. After this exer-

; * This is illustrated by the figure of the three landing places, in the rapid
stream. ‘
VII. LEGENDS OF GOTAMA BUDHA. 313

cise, Budha said to Seriyut the words bhuta-midang, which the
priest explained in a k6ti of ways, though none of the other
sréwakas who were present understood the meaning. As Seriyut
proceeded, Gétama listened with the pleasure a father feels
when witnessing the cleverness of his son, and then declared
that in wisdom he was the chief of his disciples. All this
honour was received by Seriyut because in a former age he had
given in alms a stylus and a blank book for the writing of the
‘bana.

40. The Naga Nandéponanda, overcome by Mugalan.

At the time that Budha visited the déwa-léka Tawutisa, the
naga king, Nanddpananda, said to his subjects, “The sage,
Gétama Budha, has passed over the world on his way to Tawu-
tisi; he will have to return by the same way again, but I must
try to prevent his journey.” For this purpose he took his station
upon Maha Méru. When one of the priests who accompanied
Budha, Rathapdla, said that he had often passed in that direc-
tion before, and had always seen Maha Méru, but now it was
invisible, Budha informed him that it was the naga Nandé-
pananda who had concealed the mountain. Upon hearing this,
Rathap4la said that he would go and drive him away; but the
sage did not give him permission. Then Mugalan offered to go
and subdue the ndga, and having obtained leave, he took the
form of a snake, and approached Nandépananda. The naga
endeavoured to drive him to a distance by a poisonous blast, but
Mugalan sent forth a counterblast; and there was a battle of
blasts, but the blast of the priest was more powerful than that
of the niga. Then the nd4ga sent forth a stream of fire, and
Mugalan did the same, by which he greatly hurt the naga, whilst
the other stream did no injury whatever to himself. Nandd-
pananda said in anger, “ Who art thou who attackest me with a
force sufficient to cleave Maha Méru? and he answered, “I am
Mugalan.” After this he went in at one ear of the naga, and
out at the other; then in at one nostril, and out at the other;
he also entered his mouth, and walked up and down in his inside,
from his head to his tail, and from his tail to his head. The
naga was still further enraged by this disturbance of his intes-
tines, and resolved to squeeze him to death when he emerged
from his mouth, but Mugalan escaped without his perceiving it.
314 A MANUAL OF BUDHISM.

Another poisonous blast was sent forth, but it did not ruffle a
single hair of the priest’s body. After this Budha imparted to
Mugalan the power to overcome the naga, and taking the form
of a garunda, he began to pursue him; but Nanddpananda
offered him worship, and requested his protection. By Mugalan
he was referred to Budha, who delivered to him a discourse, in
which he told him that they who exercised hatred, however
beautiful they may be, will be regarded with aversion; and that
their fate will be like that of those who are destroyed by their
own weapons. And he further informed him that they who are
cruel will have to suffer much in hell; or if born in this world,
they will be diseased, one disease following quickly upon another;
and that therefore it is better to avoid anger and love all sentient
beings, to have a soft heart, and exercise compassion. (Amd-
watura.)

41. The sixteen Dreams of the King of Kosol.

The king of Kosol, Pasénadi, had sixteen dreams in one night.
In the morning, when the brahmans came to enquire respecting
his health, he told them what he had dreamed, and enquired
from them what it portended.* They said that great dangers
were threatened, either to his kingdom, his treasures, or his life;
and when asked further how they were tu be averted, they told
him that he must make a great sacrifice of animals, four and
four of each kind. The king approved of this, and gave orders
that it should be prepared. As the brahmans had thus advised
the king, in order that they themselves might reap the benefit,
they set about the work in all readiness. The queen, Mallika,
having observed their eagerness, enquired what it was all about;
and when the king told her, she said it would be better to go and
ask the advice of Budha, who was living near, at Sewet. The
king saw the propriety of this, and went at once to the residence
of Gétama, who inquired why he had come so early; and when
he was informed that the king had come to learn how he might
avert the dangers that threatened him, without the sacrifice of
so many lives, he told him to repeat the dreams, and as he re-
peated them he gave him the interpretation of each,

The 1st dream: Four fierce bulls approached each other to

* This is a favourite legend with the Singhalese. In the text it is much

more extended than in the translation ; but even in this abridged form it will
be thought to have received more attention than it merits.
VII LEGENDS OF GOTAMA BUDHA. 315

fight, but when the people gathered together to see them, they
ran away. The interpretation: In time, men will become evil;
the déwas will not give rain; as the four bulls came from the
four quarters, so will the clouds be collected, with a great noise;
but as the bulls ran away, so when the people are gathered
together expecting rain, the wind will come and disperse the
clouds.

The 2nd dream: There was a forest of large trees, but a little
tree appeared, grew up, and overshadowed them. The interpreta-
tion: Men will become evil, but their children will be good, and
will thus be superior to their parents.

The 3rd dream: Some cows drank milk from calves that were
born on the same day. The interpretation: The time will cume

‘when children will not honour their parents, nor support them ;
the parents will thus be destitute, and be constrained to come
and ask support from their children.

The fourth dream: There was a wagon heavily laden, to which
two calves were fastened, and farther off were two strong bulls
fastened to it by slight cords; as the calves alone were unable
to draw it they threw the yoke from their necks, and went away.
The interpretation: The time will come when princes will leave
the cares of government to mean persons and children; but they
will be unequal to the performance of the duties, and great loss
will follow.

The 5th dream: There were two horses feeding, with two
heads each, but however much they ate, they were not satisfied.
The interpretation: Judges will take bribes from both parties,
but however much they receive they will still require more.

The 6th dream; A jackal made water into a golden dish.
The interpretation: Princes will give high situations to mean
people; the noble will thus have no means of support; they will
therefore give their children in marriage to the mean, and thus
confusion will be produced.

The 7th dream: A man sitting upon a chair made a rope of
skin, but a female jackal under the chair ate the part that hung
down to the floor, as fast as he made it. The interpretation:
Women will be faithless ; they will spend with other men what
their husbands have collected with great care.

The 8th dream: There was a large vessel near the gate of the
palace, around it thousands of smaller vessels; people came
316 A MANUAL OF BUDHISM.

with water, and poured it into the large vessel, until it ran
over; this they did again and again; but they poured more into
the smaller vessels. The interpretation: Princes and nobles
will oppress the poor; if they have only one single piece of
money left, they will take it from them, and thus leave them
empty, whilst they put the wealth they had gained into their
own treasuries that are already full.

The 9th dream: There was a pool to which birds came to
drink ; on the sides the water was good, but in the centre it was
muddy. The interpretation: The people of the cities will be
oppressed, and they will therefore retire into the forests; they
will thus be at peace whilst the people in the cities are enduring
misery.

The 10th dream: In a vessel, boiling at the same time, were’
three kinds of rice, good, ordinary, and bad. The interpreta-
tion : In one country, under one king, some people will have no
rain, others too much, and others a proper quantity, by which
their crops will be good.

The 11th dream: Sandal-wood, worth a lac of treasure, was
sold for a little sour milk. The interpretation: Priests will say
this bana, which I have proclaimed to impart nirwana, not from
love to the beings, but for applause or a piece of cloth; in the
highways, the corners of the streets, and sheds, they will repeat
it, for the sake of gain.

The 12th dream: Large stones floated on the surface of
water, whilst dry pieces of wood, gourds, and. other light
articles, sank. The interpretation: Foolish princes will give
good situations to inferior persons; so the low will become
high, and the high low.

The 13th dream: A frog as small as a grain of mi, chased
and swallowed a large nayé. The interpretation: Unwise men
will marry girls who will squander away their substance; and
when they ask them where all their wealth is gone to, the girls
will say, it is nothing to them, and abusing them, usurp the
authority.

The 14th dream: A crow of most wretched appearance was
surrounded by beautiful hansas. The interpretation; Princes
will be idle, they will learn no science, and therefore be afraid to
promote respectable persons to office; thus the noble will
become dependent upon the mean.
VII. LEGENDS OF GOTAMA BUDHA. 317

The 15th dream: Goats and deer chased tigers; caught,
killed, and ate them. The interpretation: Princes will appoint
mean persons to respectable situations, who will oppress the
rich ; these will make complaints in the courts of law, but from
thence they will be driven without redress, and their property
will thus be lost. [One of the dreams is omitted. ]

As each dream was related, Budha informed the king that he
need not fear, as the fulfilment would not take place till a
distant period. ‘The sage further informed him that he had
dreamed the same dreams in the Maha Supina birth. (Sadharm-
maratnakaré.)

42, The Queen Prajadpati becomes a Priestess, and obtains
Nirwéna.

This queen was the daughter of Suprabudha, who reigned in
the city of Kéli. Her mother, Maha-yasédhard-déwi, was the
aunt of Singha-hanu, the father of Sudhddana. On the day
that the princess received her name, the diviners said that from
the marks they saw upon her body, they could tell that if in
after years she should have a son, he would be a chakrawartti, or
if she should have a daughter, she would be the queen of
a chakrawartti. It was on account of the good fortune that
was to befall her she was called Prajapati, and as she belonged
to the lineage of Gdétama she was called Maha-Prajapati-gdtama.
On arriving at a proper age, she became, along with Maha-
déwi, the wife of Sudhdédana ; and the two queens lived together
like two srikéntdwas in one lotus flower. Six days after giving
birth to the prince Sidhartta, who afterwards became Budha,
Maha-déwi died, and went to the déwa-lédka Tawutisa, when she
became the déwa Matru, and was the guardian déwa of the
palace of Sudhdédana. On the next day Prajapati also had a
son, Nanda, afterwards a priest, who was given over to the
charge of nurses, whilst Prajapati attended to the prince
Sidhdrtta as if he were her own son, and fed bim from her
breast. Thus she became the foster-mother of the illustrious
prince, and afterwards entered the path sow4n on the same day
as Sudhédana, which occurred on the first visit of Sidhartta to
his native city after he became Budha.

Between the citics of Kapila and Koli there was a river called
318 A MANUAL OF BUDHISM.

the Rchini.* By the erection of an embankment, the in-
habitants of both cities were enabled to irrigate the lands upon
which they cultivated their rice; but it happened that in
consequence of a drought the water became insufficient for the
fields of both the parties. The people of Kapila put in a claim
of exclusive right to the little water that flowed in the river;
but the people of Kéli asserted a similar claim, and a feud
commenced, which led to serious dissensions. At one time
about a hundred persons were assembled on each side, and abuse
was plentifully poured out. The people of K6li said that the
people of Kimbulwat were like pigs and dogs, as they inter-
married with their sisters; and they in return said that the
people of Kéli were descended from parents who were leprous,
and who lived like bats in a hollow tree. This affair was
related, with much exaggeration, to their respective kings.
The Sdkyas said that whatever might be the manner of their
origin, they would prove that their swords were sharp; and the:
princes of Koh were equally ready to shew the might of those
who had come from the hollow tree. Both sides prepared for
battle, and assembled their forces on the bank of the river.
The princesses of the opposite parties, when they heard of these
proceedings, went to the spot to entreat their relatives to desist
from their intentions, but no regard was paid to their request
At this time Budha was in Sewet, and when looking around
the world, as he was accustomed to do in the morning watch, he
saw that a battle was about to take place, and then looked
further to see if it were possible to prevent it by his personal
interference; when he perceived, that if he were to go to the
place, and deliver a discourse, 500 princes would be induced to
become priests. He therefore went, and remaining suspended
in the air, caused a darkness to appear, so thick that the
combatants were unable to see each other. The Sakyas, on
seeing him, said that it would be wrong to fight in the presence
of the jewel of their race, and threw down their weapons; and
the princes of K6li followed their example. Then Budha
descended from the air, and sat on a throne on the bank of the
river, where he received the homage of all the princes. The

* The Réhini, or Rohein, is said by Klaproth to come from the mountains
of Nepaul, and after uniting witli the Mahanada to fall into the Rapty, near
Goruckpur.
VII. LEGENDS OF GOTAMA BUDHA. 319

teacher of the three worlds enquired why they had come to-
gether; was it to celebrate a river festival ? They replied that it
was not for pastime, but for battle; and when he asked what
was the reason of their quarrel, the kings said that they did not
exactly know; they would enquire of the commander-in-chief ;
but he, in turn, said that he must make enquiry of the sub-king ;
and thus the enquiry went on, until it came to the husbandman,
who related the whole affair. Budha, after hearing their
relation, said, ‘‘ What is the value of water?” ‘It is little,”
said the princes. “What of earth?” “It is inconsiderable.”’
“What of kings?” “It is unspeakable.” ‘‘Tben would you,”
said Budha, “destroy that which is of incomparable value for
that which is worthless ?”’ After this he repeated three jatakas
and a sitra, by which he appeased the wrath of the combatants.
The kings now reflected that by the interposition of Budha the
shedding of much blood had been prevented; that if the battle
had taken place, none might have been left to tell their wives
and children of what had occurred ; and that if Sidhdrtta had
become a chakrawartti the princes would have become his
personal attendants; and they concluded that it was, therefore,
right that they should still pay the same respect to him, as he
was the supreme Budha. They accordingly directed that 250
princes from each of the two families should embrace the priest-
hood, who after receiving ordination resided with Budha at the
Maha-wana wihdra, whence they occasionally visited both the
cities. But though they had become priests, it was not from
their own choice, but from the wish of their parents; and they
became additionally dissatisfied when their wives sent to inform
them how much pain had been caused by their separation.

The dissatisfaction of the 500 princes was not hid from
Budha, who, on a certain evening, asked them if they had seen
the beautiful forest of Himaéla; and when they replied that they
had not, he enquired if they were wishful to see it, but they said
that they were not able to go because they did not possess the
power of irdhi; yet they were willing to visit it if any one who
had the power would take them. Then Budha took them
through the air, and showed them all the treasures of the forest.
They saw two kokilas take a sprig in their mouths, each
holding it by the end; and the king of the kokilas alighting
upon it, they flew through the air. Hight birds of a similar
320 A MANUAL OF BUDHISM.

kind went before, and the same number behind, above, and
below; and eight more carried in their beaks the most delicious
fruits. The 500 priests were surprised by this sight, when
Budha informed them that he was once the king of the kokilas
in the same place, but at that time he had a retinue of 3500
birds, and not so small a number as they then saw. He then
related the Kundala-jataka, in 100 stanzas, during the recital of
which the priests entered the paths, and received the power of
irdhi. They came by the power of Budha, but returned
through the air by their own. After their arrival at the
wihara, they were enabled to receive the rahatship, by which all
evil desire was removed from them, as far as earth from heaven.
When their wives again sent to them messages to entice them to
leave their profession, they said that all further intercourse
must now cease, as they had become rahats. (Amdwutura.)

It was during the residence of Budha at Maha-wana wihara,
that he delivered the discourse called the Maha Samaya Sitra,
when akela-laksha of déwas and brahmas became rahats, and an
asankya entered the three paths. With this discourse they are
greatly pleased, and cal! it ‘‘ our stitra.”’

The wives of the 500 princes, when they heard that their
husbands had become rahats, thought it would be better for
them also to become recluses, than to remain at home in widow-
hood. They therefore requested Prajapati to go with them to
Budha, that they might receive consecration. At this time
Budha was residing in the Nigroddérdma wihdra, near Kapila,
whither he had come on account of the festival to be held at the
burning of the body of Sudhddana, who was now dead; and
after the ceremony was concluded, he remained in the same place
a short period that he might assist his relatives, by instructing
them in the dharmma. The queen-mother, Prajapati, said to
Budha that as Sudhddana was dead, and Rahula and Nanda were
priests, she had no wish to reside alone; and therefore requested,
that with the other princesses by whom she was accompanied.
she might be admitted to profession. It was clearly perceived
by the sage that if these females were admitted to profession,
they would derive therefrom immense advantages; and he saw
also that it was the practice of former Budhas to admit them;
but he reflected that if they were admitted, it would perplex the
minds of those who had not yet entered into the paths, and
VII. LEGENDS OF GOTAMA BUDHA. Oeil.

cause others to speak against bis institutions. He therefore,
thought it would not be right to accede to their request at once,
and said, ‘‘ Women, seek not to enter my immaculate order.”
Three times they presented their request, but as it was still
refused, they were afraid to make it a fourth time, and retired
to their homes.

From Kapila, Budha went to the Kutdgdra-sdla, near Wisala.
Then Prajapati said to the other princesses :—‘“ Children, Budha
has thrice refused to admit us to profession ; let us take it upon
ourselves, and then go to him, and he cannot but receive us.”
On hearing this advice, they were pleased, and the whole of them
cut off their hair, put on the proper robe, and taking earthen
alms-bowls in their hands, prepared to depart from their homes,
The queen-mother thought that it would not be right for them
to go in chariots, as it would be contrary to the institutions of
the recluse; they must travel in some manner that would be
attended with fatigue; and they, therefore, set out for Wisald on
foot. Previously they had thought ita great thing to have to
descend from the upper to the lower story of the palace; they
were only accustomed to walk in places so smooth that they were
like mirrors that reflected the image of all things near them; for
fuel in the palace, when fires were required on account of the
cold, they had only burnt cotton and silk cloth smeared with oil,
as common wood would have caused too much heat, and sandal
wood too much smoke; even when they went to the bath they
were protected by curtains and canopies; and in every respect
were brought up in the most delicate manner. In consequence
of their extreme tenderness, their feet were soon covered with
blisters, when they began to walk. The people of those parts,
who had previously heard of their beauty, no sooner knew that
they were on their way, than they came from all directions to
look at them. Some prepared food, and requested they would
do them the favour to partake of it, whilst others brought
vehicles and litters, and entreated that they would make use of
them; but they resolutely refused to take advantage of these
kind offers of assistance. The distance from Kapila to Wisdla
was fifty-one yojanas. It was evening when they arrived at the
wihdra in which Budha was residing ; they did not enter within
but remained at the outside. When Ananda saw them, with
bleeding feet, covered with dust, and half dead, his breast was

Y
322 A MANUAL OF BUDHISM.

full of sorrow, and his eyes filled with tears, and he said, “ Why
have you come ? For what reason have you endured these hard-
ships? Have the Sakyas been driven from their city by the
enemy ? Why does the mother of Budha remain in such a place?”
An answer to these questions was returned by Prajapati; on
hearing which Ananda requested them to remain there whilst he
went and informed Budha of their arrival. To the sage he related
all that he had seen, and described the wretchedness of the
appearance presented by the princesses, at the same time inform-
ing him of their wish; but he merely said, ‘‘ Ananda, seek not to
have females admitted to profession.” The priest then asked if
the queen-mother was not worthy of being admitted, but he
received only the same rebuke; and though he thrice repeated
the question, no other reply was given. Then he enquired whether
a female, on the supposition that she was admitted to profession,
could enter the paths ; and Budha said, ‘‘ Are the Budhas born
in the world only for the benefit of men? Assuredly it is for
the benefit of females as well. When I delivered the Tirdkudha-
sitra, many women entered the paths, as did also many déwis
when I delivered the Abhidharmma in Tawutisd. Have not
Wisdkha, and many other updsikéwas, entered the paths? The
entrance is open for women as well as men.” No déwa or
brahma would have been able to say more upon the same
subject to the teacher of the world, but as Ananda knew
his thoughts, he was bold, and said, ‘‘My lord, it is right
that women should be admitted to profession; when you
delivered the Budha-wansa discourse, yon made known that
this was one of the institutions of the twenty-four Budhas
who have preceded you.” With this reply of Ananda, Budha
was pleased; but he said nothing, nor did he give permission
to Prajdpati to enter, that more might be elicited upon the
subject. Ananda, therefore, continued; “It is evident that
women may be admitted to profession; then why may not
Prajapati, who has rendered so much assistance to Budha?
What hinderance can there be? And he proclaimed at length
the benefits that Budha had received from Prajdpati in his
childhood.

When he had concluded, the great teacher saw that the time
had now come in which it would be proper to admit the princesses
to profession ; and he therefore said, ‘‘ Ananda, if Prajdpati be
VII. LEGENDS OF GOTAMA BUDHA. 3238

admitted to profession, there are eight requirements to which
the female recluses must attend.

The eight ordinances were repeated by Ananda to Prajdpati
and the other princesses, and when they heard the conditions
upon which they could be admitted to profession, they were
greatly delighted, and at once promised that all the ordinances
should be strictly observed. They were admitted to profession in
the presence of the priests ; and when they had received upasam-
pada, Prajdpati was appointed by Budha to be the chief of the
female recluses, and to instruct her relatives in the necessary
discipline. Not many days afterwards, when exercising bh4wané,
she became a rahat: and the 500 princesses entered the paths at
the time that Budha delivered the Nandakowdda-sttra to the
priest Nanda. The number of the females who were admitted
to profession after this period cannot be computed, but the
chapters, both of the priests and priestesses, increased so greatly,
that in all Jambudwipa it was scarcely possible to find a suitable
place for the exercise of wiwéka, or solitary meditation.

Ona certain occasion, when Budha was surrounded by his disci-
ples, Prajipati began to utter his praises, and said, ‘‘ May your
glory increase continually. By means of your mother, Mahamaya,
who brought you into the world, blessings without number have
been conferred.” And she proceeded in her speech and said,
“May you live long; may you never decay or die; may you
exist a whole kalpa, that you may continue to bless the world.”
All the orders of the priesthood who were present joined in this
ascription of praise; but when the noise of their voices had
passed away, Budha said, ‘“‘ The ornaments of a Budha are his
srawaka priests, as dutiful nobles are the ornaments of a king,
and the stars of a moon; the Budhas desire to see their srdwakas
many in number.” He therefore directed his disciples to say,
‘May the pure priesthood continue and increase,” but to express
no desire for the increase of the age of Budha.

When Budha afterwards visited the city of Wisala, the princes
and others went to meet him; as from the time he had driven
away the pestilence, the citizens had held him in great respect.
During his residence there he took up his abode in the Kiutégara-
sala, where he was visited by Prajaépati; and the queen-mother,
after returning to her own wihara, and pondering in her mind
over what she had seen, thus reflected :—“ Budha is the glory of

y 2
324 A MANUAL OF BUDHISM.

his srdwakas, and the sréwakas are the glory of Budha. I must
look to see if any of them have ceased to exist. I see that none
have ceased to exist since the prince Sidhartta became Budha, I
must now look to see whether any of the srawakas are near the
attainment of this state. 1 see that it will soon be attained by
Anya-kondanya, Seriyut, and Mugalan. I am now 120 years of
age, though in appearance I am as young as when I was a maiden
of sixteen; my teeth are perfect, and my hair is not grey; butit
is meet that the child should see the departure of the parent, and
not the parent the departure of the child; I will therefore
request that I be the first of the faithful admitted to the city of
peace.” The earth moved as these reflections passed through her
mind, which was perceived by the 500 princesses ; and when they
enquired the reason, she informed them of the resolution to which
she had come. They replied that they had all been admitted to
profession at the same time as the queen-mother, since which they
had all lived together, and she had been their guide; and they now
wished to attain nirwdna at the same period. Soon afterwards
they went to inform Budha of their request, when Prajapati said
to the teacher of the three worlds :—“I paid you attention in
your infancy, but you have repaid me in a way that no other son
can assist his parent; I have sheltered you from the sun and
storm, and you have protected me from the perils of existence;
the mothers of the chakrawarttis are yet enduring the pains of
existence, and after being the empresses of the universe they will
become cattle, ants, and other mean creatures; but I have been
the foster-mother of a Budha, and am therefore saved from future
birth; I am the chief of women; and I have now to request that
before any other of your disciples I may be permitted to attain
nirwdna. But previous to its attainment I request to see the
beauties of the sacred person, and to be forgiven in whatever I
have done wrong.” Then Budha replied, “The water of the
Anétatta lake needs not to be purified; the chintémdnikya jewel
needs not to be polished; the gold from the great jambu tree in
the Himalayan forest needs not to be refined; nor does the queen-
mother need to be forgiven, as there is nothing to forgive. It is
not requisite that those who have seen nirwdna sbould forgive
each other. Yet as you have requested it, and it is the custom of
the Budhas thus to forgive, what you seek is granted, as what
you have asked is good. Therefore, be the first to enter nirwéna ;
VII. LEGENDS OF GOTAMA BUDHA. 325

and thus obtain the pre-eminence over all my other srawakas, as
all the stars are eclipsed by the superior light of the full moon.”
Anya-kondanya, Nanda, Rahula, the 500 princes, and others
were present; and Ananda, as he was not yet a rahat, wept.
But the queen-mother told him it was not a proper time in which
to indulge in grief, as she was about to obtain a great privilege.

Before her departure, she was directed by Budha to exhibit
some miracle in the presence of the faithful, that the error of
those who supposed that it was not possible for a woman to attain
nirwdna might be removed. Then Prajapati rose into the air many
times, and declared in such a way that the whole earth might
hear it, that what she did was not by her own power but by the
power of Budha. She then made as many repetitions of her own
form as filled the skies of all the sakwalas, and the mouth of
every image thus made repeated the praises of Budha. Then all
the forms vanished but one, and afterwards this also disappeared.
Many more wonders did she perform, by the power of dhyand
and kasina ; making an image of herself so large that it reached
to the brahma-lédka; causing a darkness that everywhere pre-
vailed; taking the waters of the four oceans, and hiding them in
the hollow of her hand; and making figures in the sky of
elephants, lions, &c. When the whole was concluded, she
descended to the earth, and worshipped Budha; after which she
remained for some time in admiration of his mouth, footstep, and
other beauties, and then retired, with her attendants. Having
performed the four dhydnas from the beginning to the end, and
from the end to the beginning, the chétana was extinguished, like
a lamp going out, and she entered the city of peace, her body
remaining like an image of gold. The 500 princesses attained
the same privilege.

Wonders then appeared in heaven and earth; and the déwas
going to Budha said, ‘The death of Prajapati and the princesses
is like the passing away of the moon and the stars from the sky ;
the number of the faithful is diminished.” Budha commanded
Ananda to proclaim to his disciples in what manner the queen-
mother had attained nirwdna, and to summon them to her crema-
tion. All who wished to come were enabled to do so in a moment
of time, without any personal effort, by the power of Budha; so
that there was the largest assemblage ever collected during the
ministry of Gdtama Budha. Wiswakarmma brought 501 golden
326 A MANUAL OF BUDHISM.

litters through the sky, and the bodies were carried in them hy
the guardian déwas to the place of burning; an honour this,
which was not received by Budha, nor by any other of his
disciples. The Lichawi princes prepared a funeral pyre for each
of the bodies, made of sandal-wood, saturated with perfumed oil;
and after the burning had taken place, it was found that the
bodies of the princesses were entirely consumed, but that that of
Prajdpati remained like a heap of pearls, which Ananda carefully
collected, and placed in the alms-bowl of Budha.

43. The wicked Devices of Déwadatta and Ajdsat.

In a former age, Déwadatta became the enemy of Bédhisat,
and from that time, until he became Budha, the enmity con-
tinued through every successive birth. He was born in the city
of K6li, as the son of Supra-budha, and his mother was one of
the sisters of Sudhddana. By the power of dhyana he became a
rishi, so that he could pass through the air and assume any form.
Others who attained this state were released by it from birth,
but to him it was only as a curse. When the overflowing bile of
a dog approaches his nose, he feels a courage so great that he will
attack even au elephant, though it be to his own certain destruc-
tion; so Déwadatta, by possessing the power of irdhi, was led on
to do that which involved himself in ruin. Thus he thought :—
I am equally honourable, as to family, with Budha; before I
became a priest I was treated with all respect, but now I receive
even less than my previous followers. I must take to myself
500 disciples; but before I can do this, I must persuade some
king or other to take my part; the great monarchs of Rajagaha,
and other places, are all on the side of Budha; I cannot therefore
deceive them, as they are wise. But there is Ajdsat, the son of
Bimsara; he is ignorant of causes, and disobedient to his parents ;
but he is liberal to his followers ; so I must bring him over, and
then I can easily procure a large retinue.”

When the queen of Bimsara, who was the daughter of Maha
Kosol, king of Sewet, was pregnant, she had a desire to drink
blood drawn from the shoulder of the king. She told it to no
one; but as it was not gratified, she continually faded away like
a leaf; when the king insisted upon knowing the cause, she
informed him. The king was greatly pleased that it only con-
VII. LEGENDS OF GOTAMA BUDHA. 327

cerned himself, and having procured a golden dish and a sharp
instrument, he at once permitted blood to be drawn from his
shoulder, by a skilful surgeon, when the queen drank it, mixed
with water, and was restored to health. The prognosticators
having heard of it, declared that she would bear a son, who
would be an enemy to his father, and cause his death. This
being reported to the queen, she went to one of the royal
gardens, and tried by compression to destroy the fruit of her
womb ; but when the king noticed the frequency of her visits to
that place, he enquired the reason; and having learnt it he was
angry, and commanded that there should be no repetition of her
attempts, as the child might prove to be a daughter; and if other
kings heard of it, they would be greatly displeased. Guards
were set over the queen. She still determined, however, to
destroy her infant after its birth, if it were a son; but the king
gave orders to the midwives to convey the child away, without
her knowledge. A son was born, and his life was preserved.
When he was two or three years old, the king had him dressed in
the most engaging manner, and took him to the queen, who ou
seeing him, no longer sought his death, but loved him with a
sincere affection. The name given to him was Ajdsat, because
previous to his birth he was declared to be the enemy of his
father. At sixteen years of age he was made sub-king.

At the time that Budha resided in Kosambew, Déwadatta went
to Rajagaha alone, where he remained in the Jétéwana wihdra a
single day, after which he assumed the appearance of seven nayds,
and went through the air to the place where Ajdsat was sitting
with his attendants. Here he transformed himself into the ap-
pearance of bangles, one of which was entwined round each foot
of the prince, one round each arm, one on each shoulder, and one
in his lap; seven in all, formed of the seven nayds. Ajdsat was
greatly terrified, but as he was a royal prince he did not move
from his seat; he merely called to his followers to destroy the
serpents that were entwined around his person. Then Déwadatta
told him not to be afraid, and informed him who he was; and
Ajasat said if he would not frighten him in that way, he would
become his disciple, and worship him. On hearing this, Déwa-
datta took the form of a recluse, and from that time the two princes
became great friends. Ajdsat built a wihdra; and Déwadatta
had soon 500 disciples, all of whom were provided for by the
328 A MANUAL OF BUDHISM.

prince. The wihdra was built upon the bank of the river Gayé.
At this time he lost the power of dhyana.

The déwa Kakudha informed Mugalan, then at Kosambez, of
what had taken place; and the priest made it known to Budha,
who said, ‘“‘ The boar roots up the earth, and eats mud; the ele-
phant tries to do the same; but his body swells, and he dies; so
also Déwadatta, by trying to imitate me, will bring about his
own destruction.”’ Soon afterwards Budha himself went to Ra-
jagaha, when he was visited by Déwadatta and his 500 disciples.
The prince said, “ Kings have sub-kings; as you are the king of
the dharmma, it is right that you should appoint a sub-king, and I
request that this office may be given tome;”’ but Budha replied,
that Seriyut and Mugulan were his principal disciples, and asked
him if the snipe had power to draw the weight of an elephant.
Déwadatta was unable to reply, but he retired from the presence
of Budha; and in great anger, at the rebuke he had received,
proceeded to his own wihara.

One day, when the two princes were together, Déwadatta said
to Ajasat, ‘In former times men lived long, but it is not so now;
there is no telling how short may be the period that you will
have to enjoy the kingdom; you had therefore better put the
king to death, that you may reign in his stead, and I will put
Budha to death, and so become his successor.” To this the
prince agreed, and taking a javelin in his hand, he went to
murder the king; but when in his father’s presence he trembled
greatly. he nobles knew from this agitation, and the sight of the
weapon, that his intention was evil, and informed the king, who
enquired of him why he sought his death. The prince said that he
wanted the kingdom ; but Bimsara kissed him, and told him it was
not necessary for him in that manner to become a rebel, as he
would deliver to him the whole kingdom; and accordingly he
commanded that Ajasat should be proclaimed king. When the
prince informed Déwadatta of what was about to take place, he
was greatly displeased, and said that if Bimsara was permitted
to live, he would undoubtedly attempt to regain the kingdom,
and that, therefore, it was better to put him at once to death.
Then Ajasat enquired in what way it could be done without
using an instrument or weapon, as by this method he had failed
in his intention; and Déwadatta recommended him to confine
the king, and deprive him of food. This was done, and only the
VII. LEGENDS OF GOTAMA BUDHA. 329

queen was permitted to see him; but when she went to visit
him, she took with her a little rice, wherewith she nourished the
king. When Ajasat found out the stratagem, he commanded it
to be discontinued ; and after this the queen took a small portion
of food tied up in the topknot formed by her hair. Then Ajdsat
forbade her to tie up her hair; and she took food in her golden
slippers. But this was forbidden. After this she bathed in
water mixed with honey and other nutritious substances, and
caused her body to be anointed, which enabled the king to draw
from her skin a little nourishment with his tongue; until this
also was discovered, and she was entirely prohibited from having
access to the place of his confinement. At their last interview,
she reminded him that it was her wish to destroy the prince in
his infancy, but she was prevented by the king, and now his
death was the consequence of the child’s preservation; she also
requested forgiveness for whatever she might at any time have
done to grieve the king, and wept on account of the danger that
awaited him. Notwithstanding, the king still lived; and when
the prince enquired how it could be, he was told that his father
walked about, though he had no food, and his body shone,
because he had entered the path sowdn. Then he commanded
that the king’s feet should be cauterized, and rubbed with salt
and oil, to prevent him from walking. When the barber entered
the prison to perform the operation, the king at first thought that
his son had relented, and that he was about to be released; and
when he learnt the truth, he felt no resentment against the barber,
but told him to do as he had been commanded; but the poor
man wept as he performed the operation. How was it that one
who had entered sowan was thus to suffer? In a former birth he
had walked with his slippers on near a dagoba; and he had also
trodden on a carpet belonging to some priests without washing his
feet. On account of these things he had now to endure great pain;
and after calling upon the three gems, he died, and was born as
the déwa Janawasabha, in the léka called Chaturmaharajika.

On the same day that the king died, Ajasat had a son, and the
nobles sent him two letters to inform him of these events. The
first letter that was delivered to him informed him of the birth
of his son; and when he had read it, he felt the rising of paternal
affection, and thought, ‘In this manner my father must have
felt when my own birth was made known to him;” his heart
330 A MANUAL OF BUDHISM.

became softened, and he gave orders that his father should be
spared. No sooner were they issued, than the other letter was
put into his hand, informing him that his father was no more.
On hearing this he went to the queen-mother, and asked her if
his father had expressed pleasure when he was born. The queen
informed him that his father was not only greatly delighted when
he received a son; but when Ajdsat was an infant, and had a
sore upon his finger, such was the affection of his father, that he
sucked the sore in the hall of justice where he was sitting, and
retained the saliva out of respect to the sanctity of the place.
The prince wept bitterly at the burning of his father’s body.
About this time Déwadatta sent to Ajdsat, now king of Ra.
jagaha, to request a band of skilful archers, that they might
slay Budha. The king called into his presence 500 archers,
from whom he chose thirty-one who were more expert than the
rest, and sent them to the priest, saying that they were to do
whatsoever he commanded them. On their arrival, Déwadatta
took their chief on one side, and told him that the order he was
about to give was to be kept a profound secret, which the chief
promised faithfully to keep. He then told the archer that his
commission was, to slay Budha, when he was walking in the
hall of ambulation belonging to the Gijakita wihdra, for the
accomplishment of which he would receive a proportionate re-
ward. The priest had resolved to set two of the men to kill
their chief as he returned from the place of murder; and four
others to kill these two, and eight others to kill these four, and
sixteen others to kill these eight; and he intended last of all to
kill these sixteen with his own hand, that it might not be known
in what way Budha had been killed. arly in the morning of
the same day, when the ruler of the three worlds looked to see
whom he should catch in his net, he perceived that the thirty-
one archers would receive the benefit of his teaching. After-
wards, in the hall of the wihdra, he awaited their arrival with
all affection, as the mother looks out for the coming of her only
child. The chief of the archers came, and sent off an arrow;
but it passed in a contrary direction to what he intended, and
the twanging of the bow gave him great pain. Then Budha
looked towards him, with the same kindness that he would
towards any other being; and the archer in this manner over-
come, went towards him, and offered worship, confessing that
VIL. LEGENDS OF GOTAMA BUDHA. 331

what he had done was at the instigation of Déwadatta; and
when he requested forgiveness, Budha said bana to him, and he
entered the path sowdn. The other archers, in a little time,
came to enquire into the reason why their chief did not return ;
and as the two, the four, the eight, and the sixteen successively
arrived, although one company was unable to see the other,
their eyes being purposely closed by the sage, they heard bana,
by which they also were enabled to enter sow4n; after which
they became priests, and rahats. (Milinda Prasna.)

At another time, Déwadatta, from the top of the Giakuta
rovk, by the help a machine, hurled an immense stone towards
Budha, at a time when he was passing underneath, with the
intent to kill him; but in its flight it broke into two pieces, and
a small portion rolling towards the sage, struck his foot, whence
it caused a drop of blood to flow, about the size of the kowakka
(ocymum gratissimum) fruit. Budha suffered much from the
wound, but Jiwaka opened it with a sharp instrument, and let
out the extravasated blood, by which means it was cured.

The great enemy was now convinced that Budha could not be
destroyed by a human being, and he therefore resolved to let
loose upon him the Malagiri elephant, an animal exceedingly
fierce and cruel. At the request of Déwadatta, the king com-
manded the keeper of the elephant to obey his orders, and to
let the animal loose on the next day in the street of the city,
when Budha came to receive alms. The elephant drank daily
eight measures of arrack, but Déwadatta commanded that in the
morning he should have sixteen. The next day a royal pro-
clamation was issued that no one should appear in the streets;
all the citizens were to remain within their houses. The upa-
sakas, on learning what was intended to take place, went to the
wihéra and requested Budha not to visit the city next day,
as a great danger awaited him; promising that they themselves
would bring all that was necessary for the sage and his priests.
But Budha declared that he would proceed in his usual course ,
and when the updsakas saw that they could not change his
resolution, they went away. The next morning he called Ananda,
and told him to inform the priests of the eighteen wiharas that
they were to accompany him to the city. The citizens, both
those who believed in him and those by whom he was opposed,
assembled in great numbers upon an eminence; the former that
332 ‘A MANUAL OF BUDHISM.

they might see the triumph of their teacher, and the latter that
they might witness the defeat of him whom they considered as
an enemy. Budha at the usual hour entered the street where he
was accustomed to receive alms, attended by the priests. Soon
afterwards the elephant was let loose against him; at once it
began to throw down the houses on each side, crushing their
ruins to powder ; its trunk was tossed about in the most terrific
manner ; its ears moved to and fro; and like a moving rock it
rushed towards the place where the sage was walking. The
priests entreated Budha to escape, as the savage animal was
unacquainted with his merit, and was evidently set on his de-
struction ; but he quietly told them not to be afraid. Seriyut
asked permission to be the first to encounter the elephant; but
the sage informed him, that the power of the Budha was one,
and that of the disciple another, and forbade him to proceed
towards the animal. Many other priests presented similar re-
quests, but they were not granted. At last Ananda went a
little in front of Budha, who thrice commanded him to retire to
one side; and when he still refused obedience, the teacher of
the three worlds, by the power of irdhi, obliged him to go
behind. At this instant as, little child wandered into the street,
and the mother, without any apprehension of the danger in which
she was placed, ran into the space between Budha and the
infuriated animal; but when the elephant was about to destroy
her, he called out, ‘‘The sixteen measures of arrack you this
morning received were not given you that you might injure any
other being but me; here am I; waste not your strength on a
less noble object.” On hearing the voice of Budha, the elephant
looked to him; the effects of the arrack in a moment passed
away; and the pacified beast approached him in the gentlest
manner, and did him reverence. The sage charged him not to
take life in future, to hate no one, and to be kind to all; and
the elephant, in the presence of all the people, repeated the five
precepts. Thus the rage of Malagiri was subdued, and had he
not been a quadruped, he might now have entered the path
sowin. The multitude, on seeing this great wonder, made a
noise in approbation like the voice of the sea, and the clapping
of their hands was like the thunder. They took off their orna-
ments and put them upon Maldgiri, who from that time was
called Dhanapala; and 84,000 of the people entered the path
VII. LEGENDS OF GOTAMA BUDHA. 333

andgdmi. As Budha had there performed a miracle, he reflected
that it would be improper to seek alms in the same place, and in

consequence retired to the Jéta4wana wihdra, without proceeding
in the usual course.

44, The Conversion of Ajdsat.

There was celebrated in the city of Rajagaha a festival called
Sena-keli. On the evening of the full moon Ajdsat was seated
upon a throne, in the midst of all possible magnificence. From
the time that he caused his father’s death, he had been unable to
sleep; and though the nobles asked the cause of his restlessness,
he was ashamed to tell them, though he felt as if his body had
been pierced by a hundred weapons. It was a beautiful night;
but he was not at ease, and he enquired of the nobles who were
near him whether they knew of any one expert in conversation
who could beguile the time with instructive talk. The nobles
recommended different persons, but they were all tirttakas;
each one naming his own teacher; so that the king was like
a man who wished for mangos and could only procure the
poisonous kaduru. At some distance was Jiwaka; but as he
remained silent, the king asked if no one else had a teacher to
recommend. He was silent because he knew of the king’s

enmity to Budha; as he thought when the other nobles were
severally recommending their teachers, that if he were to men-
fion the name of Gétama, it would only add to the confusion.
It was also his idea that if the king went first to converse with
the tirttakas, he would learn their nothingness, and would then
be better disposed to listen to the truth. But the king became
increasingly sorrowful, as those only spoke whom he wished to be
silent, and those were silent whom he wished to speak; and at
last he said openly to Jiwaka, “‘ Why are you silent when others
are recommending their teachers; have you some cause of dis-
satisfaction ?” Then the noble thought that the time for him
to speak had come, and in a manner very different to the others,
he descended from his seat, and reverently lifting up his hands
towards the wihéra in which Budha was residing, he began to
recount his virtues. After this he said to the king, ‘‘Budha
résides in my mango grove, with 1250 disciples; he can soothe
the spirit of a hundred, or a thousand, or a hundred thousand
persons, were they even all afflicted in an equal degree. You
334 A MANUAL OF BUDHISM.

are at liberty to visit him, and put to him any question what-
ever, with the certainty that it will be answered.” The heart
of the king became joyful as he listened to these words, and he
resolved at once to go to the wihdra, accompanied by Jiwaka
alone, for which purpose he commanded his elephant chariot to
be prepared. He had horse and other chariots in great num-
bers, but he preferred the elephant chariot upon this occasion,
as being more respectful to Budha, and as making less noise.
But the noble reflected that kings have many enemies, and that
if any harm were to happen to Ajdsat, he alone would be blamed.
He, therefore, recommended the king to take a guard; and as it
would not be right to trust even the usual guards, as it was
night, he had 500 females dressed in male clothing, who accom-
panied the king upon elephants, with weapons in their hands.
Jiwaka knew that Budha only said bana to those who had merit
to enter the paths; and as he thought that if a great multitude
accompanied the king, there might be some among them who
possessed the merit of which the monarch was deficient, he
caused it to be proclaimed through the city that the king was
about to visit Budha, and that any one was at liberty to join the
procession. At the appointed time the concourse was great, and
the scene magnificent. In addition to the females on elephants,
there were 16,000 others on foot, and as many young maidens;
then 60,000 nobles, 90,000 other chiefs, 10,000 brahmans singing
joyful songs, and musicians, archers, and other warriors without
number. The procession passed the thirty-two gates and the
sixty-four posterns of the city by the light of thousands of
torches, adorned with jewels. Between the outer wall and the
Gijakiita rock was the garden of Jiwaka, and as it approached
the wihara the music suddenly ceased to play. The king
became alarmed ; and not knowing the cause why the noise in
a moment ceased, he thought that he had been brought there to
be slain; but Jiwaka, suspecting his fears, told him not to be
under apprehension, as he had guards on each side of him, and
the lights of the wihara already appeared in the distance.

When a little nearer the sacred habitation, the king alighted
from his elephant, and the moment his foot touched the ground,
the rays of Budha, out of mercy, were extended to the place
where he stood. At this the king again became alarmed, so
that his body broke out into a profuse sweat, as he remembered
VII. LEGENDS OF GOTAMA. BUDHA. 335

the many acts he had done in opposition to Budha. But on
recovering himself, he expressed to Jiwaka his admiration of
the architecture of the wihara he had built, and of the manner
in which its walks and tanks were laid out. The king had not
seen Budha since his youth; and though he could not mistake
him when he saw him in the midst of his disciples, it was the
manner of kings to appear ignorant, and he asked Jiwaka by
what token he should recognize the teacher. The noble thought
this was like asking where the earth was; or like a man looking
in the sky and asking where the sun or moon was; or like a
man at the foot of Maha Méru asking where there was a moun-
tain. Then said Jiwaka, making a profound obeisance to the
sage, “O king, this is our all-wise Budha;” and the king saw
him seated near the centre pillar at the eastern end of the
wihara. Not a single priest looked towards the king; they
remained unmoved, like the lotus flowers upon the surface of
a lake on acalm day. With this he was greatly pleased, and as
it is natural that when any one sees that with which he is
delighted, he should wish to impart the same pleasure to his
children, he thought that if his own son were to receive an equal
honour it would be all that he could desire. Budha perceived
his thoughts, and said to him, “‘ As the stream descends from an
elevated place to the lower plain, so do your thoughts wander
from me towards your son.” The monarch was by this means
convinced that the knowledge of Budha was beyond limit, and
reflected, ‘‘No one has sinned against the goodness of Budha so
much as myself; I bave murdered my father, the friend of
Budha; I have tried to murder Budha himself; I have joined
the wicked company of Déwadatta, his enemy; and yet he
speaks to me thus kindly.” He then worshipped the sage, but
did not worship the priests, as in that case he would have had
to turn his back upon their chief.

Budha now gave the king permission to ask any question he
wished; upon which he said, “ Kings and nobles mount the
elephant and subdue the horse; they collect wealth, and have
families; they are charitable, and acquire merit; thus they
have the benefit of both this world and the next. But the
priests have no families; they go with the alms-bowl from door
to door, and endure many hardships; by this means they secure
a reward in the next world, but what benefit have they in this ?”
336 A MANUAL OF BUDHISM.

The sage perceived that it would be necessary for him to be
cautious in the reply he gave, as there were many present who
were followers of the tirttakas, and it would not be right to
proclaim these things indiscriminately to all; he, therefore,
himself put a question to the king, and said, “ Have you ever
put the same question to other teachers: if so, did you receive
satisfaction from the answers they gave?’ The monarch
replied, ‘“ When I made the same enquiry from Purnnakasyapa
he said that there is no reward in the next world either for
virtue or crime; but this is as if I should ask him where there
is a mango, and he should reply, There is a dell in such a
garden. I asked one thing, and his reply related to another.
I received no satisfaction from him whatever, but was like a
man trying to squeeze oil from sand, and therefore I have come
to you.” Budha: ‘I will ask you another question. You have
a slave; he wishes to obtain merit; he thinks thus—The king
isa man; soamI; the king’s wealth is like that of the déwas;
Ihave only a small pittance in comparison. I cannot give a
thousandth part of what he can, were I to give continually to
my life’s end. I will therefore become a priest. Now when
such a one embraces the priesthood, and keeps the precepts, can
you call him as aforetime, and bid him do the work of a
servant ?” The king: “No; Imust worship him, and make to
him offerings.” Budha: Then there is one individual who is
benefited, even in this life, by becoming a priest. But I will
give you another instance. You have a husbandman; but he
wishes to gain the same respect as the king. He, therefore
leaves his farm, and becomes a priest. Can you then, o king,
command him to take the plough, and prepare the ground?”
The king: “No; so far from this, I must worship him.”
Budha: ‘‘There is yet a greater reward even than this; the
priest enters the paths and becomes a rahat; than this there
can be no greater privilege.” This may be learnt at greater
length in the Samanyastitra, in the Dik-sangha. The king,
on receiving this information, said that he had applied to others
without advantage, but that the replies of Budha were
like the lighting of a thousand lamps. ‘‘I was hitherto,” he
continued, ‘‘ignorant of the goodness of Budha; I was like one
bound; I have now received a five-fold joy ; I will sooner lose
my life than relinquish the protection of the dharmma; I will
VII. LEGENDS OF GOTAMA BUDHA. 337

submit to the cutting off of my head rather than deny Budha, or
the Truth, or the Associated Priesthood. I will become an
upasaka.” Then, in order that he might receive forgiveness for
the murder of his father, he thrice worshipped Budha, after
which he retired in a respectful manner, with his face towards
the sage; and on entering the city proclaimed to all the excel-
lency of Budha.

When Ajasat had left the wihdra, Budha said to the priests,
“Had not the king murdered his father, he might this day have
entered the path séwan; even now, as he has taken refuge in the
three gems, he will be saved from the hell Awichi, where other-
wise he must have remained a whole kalpa; but he will have to
go to the Loéhakumbha-ldka, where he will remain 60,000 years,
the half of this time in going from top to bottom, and the other
half in returning from bottom to top. After this he will enjoy
the happiness of the déwa-lokas during a kap-laksha, and at
last become the Pasé Budha Wijitawisésa.” Though the king
had not been able to sleep from the time he murdered his father,
this affliction now passed away. After this event he greatly
assisted the three gems, and among al] who have failed in
obtaining an entrance into the paths, there has been no one
equal to Ajasat. (Amdawatura).

45. The Destruction of Déwadatta.

As it was through the persuasion of Déwadatta that Ajasat
was induced to murder his father, the nobles, who now saw the
superiority of Budha, recommend their monarch to discontinue
his intercourse with so wicked a priest; and the king, agreeably
to their wishes, gave orders that no more food should be sent to
his wihd4ra. The supplies being thus cut off, his 500 dixciples
left him, and he was in indigence. Then he went to the city to
receive alms; but the people indignantly drove him away, and
broke his bowl. So he resolved to make a division among the
priesthood of Budha, as a last resource, and succeeded in
persuading K6kélika, Katamératissa, Khandadéwaputra, and
Samuddadattaya to espouse his cause. Accompanied by these
four priests, Déwadatta went to Budha and said to him, “I have
hitherto been refused that which I asked at your hands, but
this is not right, as I am the nephew of Sudhddana; I have now

Z
338 A MANUAL OF BUDHISM.

five more requests that I wish to make.” Though Budha knew
the thoughts of all beings, he asked, smiling, what they were.
Déwadatta replied, ‘I request that in future the priests be for-
bidden to reside in wiharas that are near villages and towns, and
be required to retire to the forest, according to the ordinance
dranyakanga.” But Budha said, “No such ordinance as this
was made by the former Budhas (as binding upon all). It would
be like putting at once an axe to the root of the kalpa-tree of the
dharmma, which is to remain many years. For this reason.
Among those ordained, there are many persons of the royal,
brahman, and merchant castes, who were previously unaccus-
tomed to descend even from the upper story of their mansions
to the lower; there are also young children, and aged people;
how can these dwell alone in the wilderness? Princes and
others resort to the priests to hear bana and gain merit; but
they would object to go to the forest. It would be like cutting
off the stream that irrigates the rice-field, were the ordinances
to be enjoined that you propose. Females, the young, and the
weak, could not observe it; and therefore the liberty to observe
it is given only to such as have the power. They who keep the
precepts, whether they live in a village, or in a hole, or upon a
rock, or in a cave, are equally my children. What is your next
request?” Déwadatta: “I wish that a command be issued,
requiring the priests to eat only such food as they receive when
going with the alms-bowl, according to the ordinance pindapa-
tikdnga, and forbidding them to eat what is brought by the
people to the pansals.” Budha: “This cannot be; how can the
aged, or the sick, or children, take the alms-bowl to seek food ?
Who shall receive the food appointed to the priests who are
strangers?’ Then Déwadutta requested. Budha to forbid the
priests to make a robe of anything besides what was taken from
a cemetery according to the ordinauce pdnsikilakanga. But
the teacher replied that there were many priests from the higher
castes who had not even seen a dead body, and they would
consequently be afraid to go near a cemetery: it would make
them sick; and if the faithful were not allowed to give robes,
how were they to acquire merit ?” Déwadatta: ‘Then require
all the priests to observe the ordinance werkshamulakanga, and
make them live at the root of a tree; never suffering them to
enter a house covered with straw or protected by a roof.”
VII. LEGENDS OF GOTAMA BUDHA. 339

Budha: “Were this ordinance to be enforced upon all, what
could children do, and those priests who are weak, in the rainy
season? And how are those to acquire merit who make residen-
cies for the priests P”’ All the requests thus made by Déwadatta
were refused, and he proceeded to the last proposition it was his
intention to recommend. ‘It will be well,” said he, “to issue
an order that no priest be permitted to eat flesh of any kind ;
there are others who observe this ordinance; and as there are
many persons who think it is wrong to eat flesh, the non-observ-
ance of this ordinance by the priests causes the dharmma to be
spoken against.” But Budha again replied, “I cannot consent
to the establishment of such an ordinance. The Budhas are
not like the blind, who require to be led by another; they do
not learn from others, or follow the example of others. The
faithful give to the priests flesh, medicines, seats, and other
things, and thereby acquire merit. Those who take life are in
fault, but not the persons who eat the flesh; my priests have
permission to eat whatever food it is customary to eat in any
place or country, so that it be done without the indulgence of
the appetite, or evil desire. There are some who become rahats
at the foot of a tree, and others in pansals; some when they are
clothed in what they have taken from a cemetery, and others
when clothed with what they have received from the people ;
some when abstaining from flesh, and others when eating it. If
one uniform law were enforced, it would be a hindrance in the
way of those who are seeking nirwdna; but it is to reveal this
way that the office of the Budhas is assumed.”

The requests made by Déwadatta being all refused, he retired
to his own wihdra at the head of the river Gaya, with his four
companions, and was soon joined by other dissatisfied priests, so
that the number of his disciples again amounted to 500. When
Budha saw that the time to reclaim the 500 priests had arrived,
he commanded Seriyut and Mugalan to visit their wihdra, and
exert their influence for this purpose. On the arrival of the
agra-srawakas, Déwadatta was in the midst of his priests saying
bana in imitation of Budha, and, when he saw them, he gladly
gave them permission to enter, as he supposed they had come
to join his party; but Kékalika said that it would be better to
require them to keep at a distance, as it was most probable they
had come to do him some injury. The one was placed on the

z2
340 A MANUAL OF BUDHISM.

right hand of Déwadatta and the other on his left, and Kéké-
lika occupied the place of Anyakondanya, according to the
arrangement when bana was said by Budha. After he had
proceeded a little time, Seriyut said that he must be fatigued,
and began to say bana in his stead, but in such a manner, that
all the priests became rahats, with the exception of Déwadatta,
who had fallen asleep. When he awoke, and found that all the
priests were gone, he regretted that he had not followed the
advice of Kékdlika; and was so affected by this event, that he
continued ill for the space of nine months. After this period he
resolved to go to Budha, and entreat his forgiveness; and
though his disciples tried to persuade him not to go, as they
said that Budha would not see him, they were unable to induce
him to alter his intention, as he knew that the great teacher felt
no enmity towards him; and when they saw that he was
determined, they took him in a litter, and conveyed him to the
Jétawana wihdra. The priests informed Budha of his approach,
but he said, “ Priests, Déwadatta will not see Budha.” They
then said, he is at such a distance, now nearer, he is entering
the court-yard; but the sage still declared that he would not see
Budha. ‘“ His crimes are so great,” said he, “that ten, or a
hundred, or even a thousand Budhas would be unable to assist
him; you will quickly see what will befall him.” When near
the wihara, the disciples put the litter upon the ground, whilst
they washed themselves in the tank. The eagerness of Déwa-
datta to see Budha was so great, that he rose from the litter,
though he had been unable to move for some time previous;
but when he put his foot to the ground, flames came from the
Awichi hell, and enwrapped his body in their folds; first his
feet, then to his middle, and at last to his shoulder. In terror
he cried out, ‘Take me, children; take me; I am the brother-
in-law of Budha. Oh Budha! though I have done ali these
things against thee, for the sake of our relationship, save me;”
He also repeated a stanza in praise of Budha, by which he
received the assistance of the three gems, which will benefit him
eventually ;* though he now went to hell and received a burhing
body, 1,600 miles high.

* In a future birth, Déwadatta will become the Pasé Budha Sattissara.
VII. LEGENDS OF GOTAMA BUDHA. 341

46. The History of Prince Sunakhata.

The Lichawi prince Sunakhdta became a priest of Budha and
ministered to him. One day he went to the sage to enquire what
he must do to receive divine eyes, and he was informed. By
this means he was enabled to obtain the eyes for which he
wished, and to see the glories of the déwa-lékas. Soon after-
wards he enquired what he must do to obtain divine ears, that he
might hear the voices of the déwas; but Budha did not inform
him, as he saw that in a former birth he had made a priest deaf
by striking him on the ear, which would prevent him from now
receiving this gift. At this the priest became angry, and
thought, “I am a prince, as well as Budha; if I acquire the
gift I seek, I, like him, shall be omniscient; it is on this account
he refuses to give me the information.” He, therefore, went to
Budha, and informed him that he was about to leave him. The
great teacher enquired if it was on account of anything he had
ever said; but he replied that it was not; it was because he
would not give him the information he wished to receive.
Budha told him that if all he wished to know were declared to
him, it would not enable him to become a rahat. The priest
then said that he must proclaim to the citizens that the power of
Budha had passed away. But the sage told him, “ The citizens
on hearing it will say, The same mouth that formerly declared
himself unable to proclaim the excellencies of the three gems,
now speaks against them, because he has not the power to keep
the precepts; he wishes to become a laic. Thus the people will
find out your design, but will continue to trust in the dharmma.”

At one time Budha went with the alms-bowl to the village
called Uturu; and to the same place went Sunakhata and other
Lichawi princes. In this village were Kérakhatti, a tirttaka,
and Balu, an ascetic. The tirttaka crept on his hands and feet;
touched nothing with his hand, but took all things up with his
mouth; even drank without ysing his hand; and lay in ashes.
The prince thought, when he saw him, “ This man has no clothes;
he takes his food from the ground without using an alms-bowl ;
were he to become a priest, the rest of us would be put to. shame
(by his superior self-denial).”” Budha, perceiving that he fol-
lowed just after whatever he saw, that he had no stability,
asked him why he thought thus foolishly; but Sunakhata sup.
342 A MANUAL OF BUDHISM.

posed that it was because the sage was covetous of the rahatship
he spoke to him in this manner. ‘I am covetous,” said Budha,
‘‘that men and déwas should possess the rahatship ; it was for
this that I fulfilled the pdramitas; I have no wish whatever to
confine the privileges of the rahatship to myself. You, indeed,
appear to think that you are already arahat; you must leave this
error, or it will bring to you great sorrow. In six days the
ascetic will die, and will become the astr Kalakancha, with a
body twelve miles in height, but without flesh and blood, and
like a scarecrow; his eyes will be on the top of his head, like
those of a crab, so that when he seeks his food he will have to
bend himself to find it; and you are at liberty to make enquiries
from himself relative to those things.” After Budha had
returned to the wihdra, Sunakhata went to Kérakhatti, and
informing him what the sage had said, told him to be careful
relative to the food he ate, lest some disease should be caused,
and he should die; by attending to these things they might
prove that Budha had spoken an untruth, When the tirttaka
heard this, he lifted up his head from the ashes among which he
was lying; and said that Gdétama had declared these things on
account of the enmity he bore him; but that the words of an
enemy were not to be regarded, and he should not on account of
these things alter his usual course. However, as Sunakhata
entreated him to take warning, he remained six days without
food. On the seventh day his followers thought, ‘‘ Our teacher
has not been near us for six days; he must be sick. They,
therefore, prepared some pork, and took it to the place where he
was, and put it down on the ground near him. At the sight of
it he said, ‘‘I must eat it, die or not die;” so he ruse up, and
resting on his elbows and knees, he ate it; but he was unable to
digest it, and died the same night, becoming an astr as Budha
had said. Though he thus died, his friends thought that they
would still prove the falsity of Gdétama’s declaration, and for this
purpose took his body to another place to bury him; but they
were not able. As they were carrying him through Kirana-
thamba the bier broke, and they were obliged to leave him there.
Thus two of the declarations of Budha were proved to be
correct; and to ascertain the truth of the third, he went to the
body, and the body said to him “I am the astr Kélakancha.”
After this he went to the wihara, and when Budha asked him if
VII. LEGENDS OF GOTAMA BUDHA. 343

all things had not happened according to his prediction, he con-
fessed that they had. ‘“ Then,” said Budha, ‘ why do you tell
others that I have not the power of working miracles?”

At the time that Budha resided in the Maha-wana wihara,
near Wiséla, there was a celebrated tirttaka called Kalaranamat-
thaka, who had many followers. There were seven sil, or
precepts, that he observed, to this effect:—never to put on
clothes ; never to approach a woman; never to eat flesh, or rice;
never to go further from Wisdlé than the Udéna déwala, on the
east side; nor further than the Gdétama déwala, on the south
side; nor further than the Satamba déwala on the west side;
nor further than the Bahuputraka déwdla on the north side.
The citizens brought him many offerings. Sunakhata went to
him, and asked him about the three signs, the impermanency,
misery, and unreality of all things; but the tirttaka said that he
had no time to answer such questions, and was angry with him.
Now as the prince thought he was a great rahat, he asked his
pardon, and promised no more to offend; but when he returned
to Budha, the sage asked him if he did not boast much of his
honourable descent; and when he enquired why he asked this
question, Budha said, “ Did not you ask pardon of the tirttaka,
because you dreaded his wrath?” “If you follow that sceptic,”
said he, “you will come to destruction; in a little time he will
break all his precepts and die.” The declaration of Budha was
true, as all that he had said came to pass.

There was another noted tirttaka, called Pathika, who said,
“‘ Gétama is a famous reasoner; I am the same; I must argue
with him; if he be sixteen miles off, he must come eight miles,
and I will go eight, to the place of contest; were either of us to
exceed this distance, even by a single footstep, the person so
doing would lose; if Gdtama exhibits two wonders, I will
exhibit four; I will double the wonders he exhibits, however
many they may be.” When the citizens heard that he had so
spoken, they showed him great favour. Sunakhata also went to
him, and told him not to be afraid, as he was the minister of
Budha, and knew that the tirttaka would be able to exceed him
in the number of his miracles. When, however, he returned to
the wihdra, Budha informed him that if he again denied that he
was the supreme Budha, he was not to approach him any more,
or his head would fall, like a tal fruit from its stalk, or would.
344 A MANUAL OF BUDHISM.

cleave into seven pieces. The prince said that the words of Budha,
would be proved to be false; when the sage declared to him,
“No one, in the forty-five years of my ministry, has previously
told me that the words I utter are false; the sakwala may be
blown away by a storm; the sun and moon may fall to the
earth ; the rivers may turn back towards their source; the sky
may be rent; the earth may be destroyed; and Maha Méru
may be broken to pieces; but the Budhas cannot utter an
untruth.” Sunakhdta euquired how he had become acquainted
with the nature of the conversation he held with Pathika; did
some déwa inform him? Budha replied, “ Ajita, the commander
of the Lichawi forces, is dead, and has gone to the Tusita déwa-
léka. It was he who came to me and said, ‘ Those who assisted
at my cremation went to Pathika and enquired whither I had
gone, and he told them that I am born in hell because T refused
to listen to his doctrines, and embraced the dharmma,; therefore,
let it be proclaimed to the citizens, oh Budha! that Iam born in
Tusita; and let it be made known to the tirttaka that unless he
sees Budha his head will cleave into seven pieces.’ Therefore,
Sunakhata, go and tell Pathika that after I have been with the
alms-bowl to the city, I shall come to his residence.” The
prince made known to all the people, as he went along, that
Budha was about to visit Pathika at his own dwelling, in con-
sequence of which, great numbers were assembled; but the tirt-
taka knew that he had been practising a deception upon his fol-
lowers, and that he should be exposed, if confronted with Gétama ;
he, therefore, ran away to the forest, and secreted himself near a
rock in the midst of a thicket. Budha was aware that if he
went to the same place it would cause the destruction of the de-
ceiver, so out of pity he prevented him from leaving the forest.
The people, not finding him at his residence, went to the forest
to seek him; and were directed by a man who had seen him, to
a timbari pillar. Having found him they said, ‘“‘ All the princes
and nobles have gone to your dwelling that they may see your
miracles; Budha is also at the same place; therefore, come with-
out delay.” And he said, I come, I come,” but was unable to
move from the rock; so the people derided him, and went and
informed the assembly. Then one of the princes, with his
retinue, went to the rock, and told him that if he would come,
they would assist him against Budha; but he made no reply
VIL LEGENDS OF GOTAMA BUDHA. 345

and the prince returning, told the people that the tirttaka ap-
peared as if dead. Budha also informed them that if they were
to take a thousand yoke of oxen they could not compel him to
come; either the ropes would break, or his body would burst.
Then one Jalaya thought that he had the power to persuade
him; but when he went, and told him how all the assembly was
waiting, he still said, “‘I come, I come,” but was unable to move.
On seeing this, Jalaya said to him. ‘“ A lion, who lived in a re-
tired part of the forest, sallied forth at night in search of prey.
Three times he roared, and then commenced his expedition,
thinking that he would kill deer in plenty, and eat them at his
leisure. One day, when he had been hunting in this manner, he
saw a jackal, whose name he asked, and was told it was Jambuka.
The lion enquired if he was willing from that time to be his
servant, and he agreed. When the lion killed any animal, the
jackal came in for a share of the flesh, so that he became very
fat, and he began to be playful with the lion, and to fawn upon
him, and to be very proud. As he was drinking, on a certain
occasion, at a stream of clear water, he saw the reflection of his
own form, which led him to think thus, ‘I have four feet, as the
lion has; two cutting teeth ; two ears; and a tail; I will there-
fore begin to hunt on my own account; why should I be con-
tented to live on mere remains as I do now?’ So he sallied
forth, and roared; but no deer did he catch, and none did he kill.
Now, if I were to apply this story, you would be the jackal, and
Budha would be the lion.” But even the ridicule he thus exer-
cised was in vain; the tirttaka could not be moved from the
rock. When it became evident to all that he would not return,
Budha preached to the assembly near the tirttaka’s dwelling,
and 84,000 of those who were present entered the path anagami.
(Amdwatura.)

47. The History of Bawéri.

Bawari was the prdbita of Maha Kosol, and afterwards of
Pasénadi. When wishful to retire from the cares of his office,
he requested permission to become a recluse, which the king
would not grant at first; but when he saw that he had no means
of preventing him from fulfilling his wish, he built for him a
residence in a retired part of the garden, near the palace, and
went to see him at every convenient opportunity. The confu-
346 A MANUAL OF BUDHISM.

sion of the city, however, prevented him from enjoying so much
privacy as he required, and after a little time he requested to be
allowed to retire into the forest. Three times the king refused
his request, but afterwards gave two lacs of treasure to his
nobles, and told them to look out for a proper place in which to
build a residence for the recluse. Taking the money, they
went north and south, but did not find a suitable place, until
they arrived on the bank of the Gdédavery,* where they found a
spot in which a recluse had lived in a former age, situated
between the dominions of the kings Assaka and Milaka. One
lac was given to each of the kings, for the purchase of the
groand, after which the nobles returned to Sewet; and collect-
ing all the requisite materials, they again went to the place,
where they erected a pansal, and at a little distance from it a
village. When the villagers, after they had begun to cultivate,
went to Assaka to give the tenth of their produce, according to
the usual custom, he refused to receive it, and told them to give
it to the recluse and his associates.

The wife of a certain brahman one day said to her husband,
that she could not always be toiling in that way, and that it
would be better for him to go and ask for a part of the
treasure given to Bawari. The recluse told him, when he asked
for 500 of his treasure, that he did not possess so much money,
as all he had received was given in alms; but the brahman
made a hut at the door of his pansal, as if resolving to remain
there, and said that if the money was not given the head of the
recluse would speedily cleave into seven pieces. Bawari was
greatly terrified at this threat; but the déwa of a tree, who
took pity upon him, told him not to be afraid, as no one
possessed this power but Budha. On receiving this informa-
tion, the recluse became encouraged ; and when he learnt that
Budha was then at Sewet, he sent a number of his associates to
pay him a visit. For this purpose they proceeded in order
through the cities of Mulaka, Assaka, Mahissati, Ujjéni, Gddhi,
Diwisa, Wal Sewet, Kosambe, and Sikétu. Budha perceived
their approach, and as Sewet was not a proper place at which to

* The Gédavery is the largest river of the Dekhan, and falls into the bay
of Bengal. The Singhalese have many legends relative to the contests that
formerly took place in the regions near this river between the Budhists and
Brahmans.
VII. LEGENDS OF GOTAMA BUDHA. 347

receive them, he went from thence to Rajagaha; and for this
purpose he passed in order, after leaving Sewet, through
Sétawya, Kapilawastu, Kusindra, Wisdl4, and thence to Ra-
jagaha, where he remained at the Ramani-pdsdna wihdra, which
was situated upon a rock, and was formerly a déwdla. Thither
the associates of Bawari proceeded, and when they found Budha,
and heard his bana, it was like water to one that is thirsty, or a
shady place to the mid-day traveller, or the discovery of a cheap
market by the merchant when he goes to purchase goods. At
this time the sage was seated upon the throne presented to him
by Sekra, surrounded by the priests, who extended on each side
to the distance of six yojanas. The principal associate of the
recluse was Ajita, who, when he saw Budha, resolved to test his
knowledge by asking him the age of his teacher, his family, his
peculiarities, his knowledge, and the number of his disciples.
Budha at once said to him, (before his thoughts were uttered)
“Your teacher is 120 years old; he is of the family of Prawara,
but is commonly called Bawdri; his peculiarities are the three
maha-purusha-lakshana ; * he teaches the three Vedas; and has
500 disciples.” Upon receiving this answer, before the question
was put, Ajita and those who accompanied him, were led to
believe in the three gems. Budha afterwards gave him
permission to make enquiryt about any subject whatever,
respecting which he wanted information; and he subsequently
became a rahat. After this the brahman Mogharaja asked
a question of Budha, but as the sage saw that he had not at that
time (though he subsequently received it) sufficient merit to
enable him to enter the paths, he gave him no reply. In the
presence of the same assembly questions were subsequently
asked by Tissametteyya, Punna, Mettébhutaka, Ddtaka, Upasi-
wa, Nanda, Hémaka, Tédeyya, Kappa, Jatukanni, Bhadra-
wudha, Udhaya, and Posdla, all of which were answered, and
many thousands of those present entered the paths. When
the associates of Bawari returned to the pansal, he saw them at
a distance, as he was looking out for their return, and knew by
their appearance that they had become priests, and that a

* The three peculiarities were these:—1. He could cover his forehead
with his tongue. 2. There was a lock of hair upon his forehead. 3. The
organ of generation was concealed.

+ The questions proposed by Ajita, and by the other individuals mentioned
in this section; appear in the Parayana-sitra.
348 A MANUAL OF BUDHISM.

supreme Budha existed in the world. Joyfully he received the
intelligence they conveyed; and by the favour of Budha he was
enabled to enter the path andgdmi, and his 500 disciples entered
sowdn. (Amdwatura.)

48. Budha visits the Brahma-léka.

When Budha resided at the city of Ukkatha, he perceived
that the brahma Baka was a sceptic. It was his idea that the
Brahma-léka had been always existent ; that there is no decay
or death; there is no passing from one world to another; that
as things are, they will always continue; and that there are no
paths, no fruition of the paths, there is no nirwana. Budha
visited the brahma-léka that he might convince him of his
error, and enquired of him if these were the opinions that he
entertained. The déwa Wasawartti-mara had perceived his
intention; and resolving to prevent its being fulfilled, he also
went to the same léka. When Budha began to converse with
the brahma, Mara replied that Baka was superior in wisdom and
power to the other brahmas; that it was he who had made the
earth, Maha Méru, and the other worlds; it was he that
appointed who should belong to the different castes ; it was he
who ordained the existence of the different animals; and the
déwa said, ‘‘Were there not sramanas before you who taught
the impermanency of the world? and yet after teaching that all
things are impermanent, they went to hell. There were brah-
mans who denied this, who declared that all things are per-
manent, and yet they were born in this brahma-ldka. It is,
therefore, better to teach as the brahmans did. I give you this
advice, that you listen to the same doctrines, and you will
receive the same reward; but if you reject them you will come
to destruction.” But Budha replied, “I know you, who you
are; the sinful Mara; think not that you can thus deceive me.”
Baka said that there were other Budhas before Gdtama, but
they had become extinct; no one could tell whither they had
gone; and that therefore it would be better if Gétama would
embrace his doctrines, and receive the same glory; but Budha
showed that his knowledge was superior to that of Baka, by
relating the circumstances of six former births of the brahma,
with which he himself was entirely unacquainted. In one
VII. LEGENDS OF GOTAMA BUDHA. 349

birth he was a hermit, and resided near a river. At that time
500 merchants came with their wagons to the same place, but
were benighted. The first bullock turned back, and was
followed by all the rest. The next morning the merchants had
neither fuel nor water; they therefore lay down, with the
expectation that they must die; but the hermit saw their
danger and brought them water, by which their lives were
saved. At another time, some thieves stole all the goods in a
certain village ; but as they were making off with their booty,
he caused the five-toned music to be heard, so that the thieves
threw down the goods and ran away, as they supposed that the
king was coming. At another time, the people of two villages,
who resided near the river, agreed to go together in boats to
trade. Their progress was observed by a nayd, who thought to
destroy them ; but the hermit assumed the appearance of an
immense garunda, and so frightened the naya, that it fled away
without doing any harm to the traders. For these acts of
kindness the hermit was born in a brahma-léka. When Baka
heard this, he confessed that it was true, acknowledged the
superiority of Budha, and took refuge in the three gems. (Amd-
watura.)

49. Mugalan attains Nirwana.

In a former age, Mugalan was called Sumana, at which time
his parents were blind; but he was very attentive to them, and
devoted to them all his time. When they recommended to him
to procure a wife, as they thought it a pity he should longer
remain single, he resisted their importunities a considerable
period; but as they pressed him continually, he at last con-
sented, and was married. After he brought his wife home, she
assisted his parents properly for one single day; but this was
all. She soon became discontented ; to deceive Sumana she put
filth upon the hair of his parents, and said they had done it
themselves after they were combed. As she insisted upon being
allowed to return to her village, her husband was overcome, and
he resolved upon putting his parents out of the way. To effect
this, he took them to a certain forest, under the pretence of
letting them visit some of their friends; and when they had
arrived at a lonely place, he gave the reins of the animals by
which they were drawn into the hands of his parents, and said
350 A MANUAL OF BUDHISM.

that he must go forward a little to see if there were any robbers
near the road, as it was a dangerous spot. He then imitated
the onset of a robber, and his parents, thinking that some one
else was attacking them, called out to him not to think about
them, but to make his own escape. Still personating the thief,
he took his parents into the thick forest, threw them down, and
left them there, after which he returned to his wife. For this
crime he was born continually in hell, during hundreds of
thousands of years; but on his release therefrom, on account of
his previous merit, and because he was free from any other
crime, in the time of Gdtama he became one of the two prin-
cipal disciples of Budha.

One day when the tirttakas were met together, in the course
of their conversation one of them enquired of the others, “Do
you know from whom it is that Gdtama receives the most
efficient help?” They replied that they did not. Then said
he, “Ido: it is from Mugalan; and for this reason. At a
certain time he went to heaven, and asked the déwas what they
had done to secure so much happiness; he then went to hell,
and extinguishing its fire for a moment, asked the dwellers
therein what they had done to bring upon themselves the endu-
rance of so much misery. When he had ascertained the cause
of these things, he returned to the world, and proclaimed it to
mankind. Therefore, when men hear the declarations he puts
forth, as they know that he has actually seen what he describes,
they give the more heed; and thus a great interest is excited in
favour of Gdétama; but if we can accomplish his destruction, the
followers of Budha will leave him and come to us; it will be
like the cutting off of the upper current from the stream.” To
this they were all agreed, and taking a thousand pieces of gold,
they went to some robbers and said, “Go to the Black Rock,
and murder Mugalan, who resides there,” at the same time
putting the gold into their hands. The robbers at once went to
the place, and surrounded the dwelling of the priest, but he
knew their intention, and escaped through the key-hole. The
next day the robbers again surrounded the cave, but Mugalan
ascended into the sky, as if by a ladder, from the summit of the
conical roof.* In this way, two months were spent, after which

* There are frequent references in the native books to buildings of this
description. At Pandrenton, near Kashmir, there is an ancient temple,
VI. LEGENDS OF GOTAMA BUDHA. 351

he remained at home; he knew that he could get away from
the robbers, but that there was no escape, not even by the help
of Budha, from the consequences of his former crime. The
robbers accordingly caught him, pounded his bones as rice is
pounded in the mortar; then thinking that he was dead, they
took him into the forest, threw him down, and went away.
Though he had been used in so cruel a manner, by the power of
dhyana he put together the broken bones of his body, as an
earthen vessel is repaired that has been broken in pieces. As
he was now about to obtain nirwdna, he went through the air to
Budha, worshipped him, and informed him of his departure.
Budha enquired the reason, when he related all that had
occurred ; after hearing which, Gdétama said, “Go then, to
nirwana; but first say to me bana, as there will hereafter be no
one who can say it to me in a manner equally excellent.” The
priest was obedient, and performed the same wonders as Seriyut
on a similar occasion; he then returned to the cave and:attained
nirwina. (Sdleyya-sitra-sanné.)

50. The Punishment of Supra Budha.

When Supra Budha, a Sakya prince, and the father-in-law of
Gétama, heard that he had left his wife, Yasddhar4, and
become Budha, and also, that although he had received his son
Déwadatta into the priesthood, he had not given him any office
suitable to his rank, and had moreover spoken evil of him
before the world, he was greatly enraged.* One day as he was
informed that Gétama was about to proceed to a certain place,
he resolved to prevent his journey, and for this purpose re-
mained in the road, drunk. When Budha approached, attended
by his priests, the king was informed that he was coming, and
was requested to make way for him to pass; but he said,
““Gdétama is younger than I; he is my son-in-law; inform
him, therefore, that it is his duty to make way for me.” As
the procession advanced nearer, some one again requested the.
king to leave the path clear, but he was not willing. Budha
quietly stopped. The king had sent a messenger privately to
supposed to be of Budhist origin, the ground plan of which is a square of
twenty feet, and the roof pyramidal.

* This story is cited as an instance of drishta-dharmma-wédya-kusala-
karmma.
352 A MANUAL OF BUDHISM.

hear what Gétama said when the obstruction should be reported
to him. Though he had not smiled from the time he became
Budha, he smiled now; but though he smiled he did not show
his teeth, or make a noise like some, as if water were poured
from the mouth of a vessel: rays came from his mouth like a
golden portico to a dagoba of emeralds, went thrice round his
head, and then entered again into his mouth. When Ananda
saw that he smiled, as he knew that there must be some reason
for it, he enquired the cause. Budha replied, “ In seven days,
this Supra Budha, who will not permit us to go and receive
alms, will be taken to hell; the earth will open for this
purpose at the foot of the stairs that are near the lower story
of his palace.” The messenger who had gone to listen, went
and informed the king what Budha had said. On hearing it, he
said, “ Our son-in-law will not say that which is false; never-
theless, we will prevent this occurrence by a stratagem; until
the tenth day be passed, we will not go near the lower story of
the palace; we will remain in the upper story; there will then
be the boards of the floor beneath us, and not the ground, so
that his declaration cannot take place.”” The king, accordingly
went to the upper story, and had the necessary provisions
brought thither for the appointed time; he also commanded the
doors to be fastened with strong iron bars, and the stairs to be
removed, placing two guards near each, that if he attempted to
descend they might prevent him. But Budha said that if he
were even to ascend into the sky, or to pass in a ship into the
middle of the sea, or to conceal himself in the centre of a rock;
still, what he had declared would most certainly take place,
because of the king’s demerit.

On the seventh day the king’s charger went mad, and ran
about in all directions. He asked what noise it was, and was
told that his horse had become mad; and that no one could
subdue him unless he saw his royal master. He then went to
the door, in order to descend, which opened of its own accord,
and the stairs returned to their place, by means of the king’s
demerit. The guards caught hold of him to convey him to the
upper story, but instead of this he was precipitated to the
ground. As the guards looked below, they saw the earth open ;
flames came from Awichi, enveloped him, and carried him
away.—(Sadharmmaratnakdré.)
VII. LEGENDS OF GOTAMA BUDHA. 353

61. The Princess Yasédhard-déwt attains Nirwdna,

The princess Yasddharé-déwi, who had been the wife of
Bédhisat in many generations, and assisted him in the fulfilling
of the pdramitds, was born on the same day as the prince
Sidhartta. At the age of sixteen years they were both anointed
at the same moment. When Sidhartta became an ascetic, the
princess resolved upon following his example, but Sudhddana, in
order to prevent it, placed guards around the city, declaring to
her that the prince would return; he was also fearful that as
she was so extremely beautiful, unless she was well protected,
the princes of other countries might hear of her situation and
come and take her away by force. But although she was thus
prevented from going to the forest, she resolved to keep the
ordinances of the recluse in the palace; and for this purpose
she had her head shaved, put on a yellow robe, and ate her food
out of an earthen bowl. When Budha visited Kapilawastu,
after the attainment of his office, and on the second day after his
arrival visited the palace of Yasdédhar4-déwi, and repeated the
Chanda-kinnara-jitaka, she requested permission to become a
priestess ; but it was not granted, as Budha saw that the right
of entrance into the order of the female priesthood belonged,
first, to the queen-mother, Prajapati.

The princess was exceedingly sorrowful when Rabula was or-
dained, but Sudhddana went to console her, and said, “ Did you
not hear that in the Wessantara birth, when your child was
bound with a thong and given to the mendicant, you made no
objection? Then why should you be grieved now? Were you
to hear bana, you would give all your sons to be ordained, even
had you a hundred. By and bye you also will become an
ascetic; but it will be better to delay now, as people would say
you have renounced the world on account of your sorrow.”
Then the princess thought she would carry her intention into
effect when Sudhddana was dead. She was also informed by
Prajdpati that she herself had thrice requested to be admitted to
profession, but had been refused by Budha. In due time
Yasddhar4-dewi became the rightful inheritor of all that had
belonged to Sudhdéddana, Maha-mdya, Maha-prajapati, Sidhartta,
Nanda, Rahula, Déwadatta, and Supra-budha; but she regarded
the whole with aversion, even as if it had been a dead nayé tied

2a
354 A MANUAL OF BUDHISM.

round her neck. Accompanied by a thousand other princesses,
she departed from Kapilawastu, in order that she might visit
Maha-prajépati. When the inhabitants of Kapilawastu and
Kéli heard of her departure, they came in immense numbers
that they might prevail upon her to remain in the palace; but
when she was still determined, they brought a thousand chariots,
that the princesses might use them in theirjourney. Yasddhard-
déwi, however, replied that it was right they should walk on
foot, as all the luxuries of the world had been renounced ; it was
true that Sidhartta had fled on horseback, but he went away by
stealth, and wished to escape quickly from his pursuers. The
distance between Kapila and Wisald was 49 yojanas, and after
the princesses had seen Prajdpati, and been admitted to pro-
fession, they went to Sewet, where Budha was then residing.
By Budha they were admitted to upasampada, on which occasion
he proclaimed the merits of Yasddhard-déwi; in two pdyas
after this she became a rahat; and afterwards continued to
reside at Sewet, whence she went, sometimes, to hear bana from
Budha, and at other times to enquire after the health of Rahula.
The people of Jambudwipa brought her many presents; in con-
sequence of which she informed Budha that she could not
remain at Sewet any longer, as more offerings were made to her
now than when she was a queen. She, therefore, went to
Wisala; but there it was the same, and she was obliged to go
to Rajagaha. These gifts were received through the merit she
had acquired in former births, when Béddhisat, with her full
consent, gave away his possessions.

On the evening of a certain day, as Yasddhard-déwi was
sitting alone, she thus thought: “Nanda, Rahnula, Seriyut,
Mugalan, Khéma, Uppalawarnna, Sudhddana, Prajapati, and
Anya-kondanya, have entered nirwdna. I was born on the same
day as Budha, and in regular order ought to enter the city of
peace upon the same day; but this would not be decorous to
the great teacher. I am now seventy-eight years of age. In
two years from this time Budha will attaiu nirwdna. I will,
therefore, request permission to obtain this privilege from
Budha.” At the moment this resolution was formed, the earth
shook, which was perceived by the other princesses; and as they
knew the cause, they proceeded to the residence of Yasddhara-
déwi, and accompanied her to the wihara of Budha. From the
VII. LEGENDS OF GOTAMA BUDHA. 3855

sage she asked forgiveness for the faults she might at any time
have committed, and then presented her request. Budha said,
“You are the most virtuous of women ; but from the time you
became a rahat, you have not performed any miracle, so that
some persons have doubted whether you area rahat or not. It
is right that these doubts should be removed.” The priests also
had heard of what was about to take place, whence they inferred
that the departure of Budha was not far distant. They therefore
assembled around the sage, with a great number of the citizens.
The princess thought that on account of the extreme beauty of
her person it would not be proper to perform a miracle in the
same way as others, lest evil thoughts should arise in the minds
of such of the faithful as were not yet free from evil desire.
She, therefore, related the history of her former births, then
rose into the air and worshipped Budha; in this manner she
rose and descended many times; and performed many other
wonders, in the presence of men, déwas, and brahmas. The
discourse that she delivered was upon the seven kinds of wives
there are in the world of men. When all this was concluded,
she retired to her own residence, and in the same night, whilst
passing from dhyana to dhyana, saw the city of peace.

52. The Death of Budha.

When Gétama was about to receive nirwdna, in the city of
Kusinara,* he paid a visit previously to the city of PawéA, at-
tended by a vast concourse of priests. At this place he reposed
for a short time, in the mango garden of Chunda, the smith ;
who, delighted with the honour thus conferred upon him, came
without delay to offer worship; after which he invited the

* There is in Assam a district called Koch Vihar, or Coss Beyhar, derived
from Kusha Vihar, which is by some supposed to be the Kusinara, at which
Budha expired. By others it is placed at Hurdwar, not far from Delhi.
There is a Kusina laid down in Hamilton’s Map of Nepaul, which may
possibly be the same place. Csoma Kérési calls it Kamrup, in Assam; but
Klaproth thinks that this situation is too much to the east, and that it ought
to be placed nearer the Gunduck. When visited by Fa Hian the population
was small. Ina temple at this place Hiuan thsang saw a picture represent-
ing the death of Budha.

+ In the Journal of the Asiatic Society, No. 84, Dec. 1838, there is an
analysis of the Parinibbana-suttan, by Turnour. It is the third suttan of the
Mahawaggo in the Dighanikayo of the Suttapitako; and Turnour calls it
“perhaps the most interesting section in the Pitakattayan.”

2a2
356 A MANUAL OF BUDHISM.

whole company of the priests to partake of food at his dwelling
and prepared an offering of pork* to present to Budha.

This was perceived by the various déwas of the universe, who
exclaimed, ‘‘From the time that the rice-mixture presented by
Sujata was eaten by the lord of the world, for the space of
forty-five years, he has preached to us: now he will eat of the
pork to be presented by Chunda, and enter nirwdna: even in
many millions of years the acquisition of the Budhaship is ac-
complished with difficulty.” Then collecting together whatso-
ever is of the most grateful flavor in the four great continents,
they imparted its richness to the food about to be presented.

The next day, Budha and his attendants were entertained by
the smith, and in his presence the sage delivered a discourse on
the benefit to be derived from the presentation of offerings,
after which he said, “ Let us go to Kusinara.”’

Like the radiant moon travelling amidst the hosts of the sky,
surrounded by priests whom no arithmetic can compute, in
number infinite, he commenced his journey towards Kusindra;
but the pork that had been presented by Chunda, from some
hidden cause, produced a diarrhoea (Idhita pakkhandika) in his
body, and he endured the most intense suffering.t By his
divine power he subdued the pain, then retired a little way from
the road, and rested near the foot of a tree, saying to his at-
tendant, ‘‘ Ananda, I am weary, I wish to rest; let the outer
robe be four times folded and spread out.” Soon afterwards he
said, “Ananda, I am thirsty; I wish for water, that I may
drink.” This was given, after which he proceeded on his
journey and preached to the prince Pukkusa, giving him the
benefit of the protective formulary. The prince presented him
with a couple of robes, interwoven with gold, that were wrapped
about his person. When he arrived at the river Kukuttha he

* Chunda was charged by Budha, who knew his intention, not to allow
any portion of the pork to be given to the priests who accompanied him, and
to bury what was left in the ground, as he knew that if any of them partook
of it, disease would be produced.

+ Bishop Smith, in his account of a visit to the temple of Honan, in China,
says :—“ We were conducted to the stall, or pen, in which the sacred pigs
are domiciled. According to the popular theory, these pigs are maintained
in a state of plenty, and are invested with a degree of sanctity, as a compen-
sation to the species for the wrongs inflicted on them by the disciples of
Budhism, in eating swine’s flesh, contrary to the primitive laws of Budh.”
This custom may have arisen from some perversion of the legend contained
in the text.
VII, LEGENDS OF GOTAMA BUDHA. 357

bathed, causing rays to emanate from his body and robe, that
extended to both banks of the river; and after this he went to a
mango garden not far distant, and said, “I am faint, I wish to
lie down; spread out the robe.” The robe was accordingly
spread out, and he lay down, like a lion in repose. Thus, he
who had the power of myriads of the strongest elephants, was un-
able to move without the utmost difficulty, from the time that
his body was seized by the disorder. All this was endured that
he might shew to the young the vanity of their strength, and to
those cleaving to existence the sorrow connected therewith ;
and that he might make known to all, that none are exempted
from old age, decay, and death. Those who hear of what he
suffered must lament, as those who saw it wept; nor can it even
be reflected upon without the most profound grief. It was,
therefore, to teach the misery of existence to the beings in the
world that he said, ‘‘ Ananda, I am faint, I am thirsty, I wish
to drink, I wish to lie down.”

Though the whole distance that Budha had to travel was
only about 12 miles, he was obliged to rest five-and-twenty times
before he could accomplish the journey. At last, after repeated
efforts, he reached a mango grove, near Kusindra, on which he
said to Ananda, ‘“‘ Speak in this manner to the smith—‘ Chunda,
as Budha, from having eaten of the pork you presented to him
will attain nirwana, you will receive on this account an immense
reward ;’ and if he should still appear doubtful, say to him again,
‘Chunda, you will most certainly receive this reward ; I heard
it from the lord of the universe ; it was from the sacred mouth
I received my information.’ Ananda, there are two offerings
that will receive a greater reward than any other. Do you ask
what they are? Before the Tatagata received the incomparable
wisdom, an offering was presented to him by the daughter of
Sujata; and now before he attains to the final rest of nirwdna,
another offering has been made by Chunda. These are the two
most cstimable gifts. The merit acquired by the illustrious
Chunda, will endure long, and be exceedingly great. Thus,
Ananda, the doubts of him who presented the pork will be
removed.”

When the déwas perceived that this was the last great offering
that would be presented to Budha, they brought all kinds of
agreeable ingredients and imparted their flavor to the pork, so
358 A MANUAL OF BUDHISM.

that it was in every respect desirable and excellent. On this
account, it could not be the pork that was the real cause of the
illness of Budha. The elements of his body had become indu-
rated by extreme old age, in the usual course of nature; and it
was this that gave to the disease its power. In like manner,
when one ignited substance is added to another, the fire burns
with more destructive fierceness; or when to a common stream
is added the volume of water poured down by the raging storm,
its course is swelled to an impetuous torrent; or when more
food is taken into the stomach already filled to repletion, the
effects of indigestion are more clearly developed. We must
not therefore, blame the ordinance of alms-giving, as if this were
the cause of the disease.

After leaving the mango grove, Budha crossed the Hiranya-
wati, and entered the garden of sal trees, called Upawarttana,
near Kusinara, to which the princes of Malwa were accustomed
to resort in their seasons of recreation. On seeing it, he said
again, “ Ananda, I am weary, I wish to lie down; quickly place
a couch between two sal trees, with the head towards the north.”
After the couch had been placed as he requested, he lay down
upon it with his head in the same direction, never to rise again;
but he still retained the full possession of his senses. He then
addressed his faithful attendant, and said, ‘‘ Ananda, were I to
attain nirwana without the knowledge of the Malwa princes,
they would exclaim, ‘Alas, Budha, our king, has attained nir-
wana ; alas, in his last moments we were not permitted to feast
our eyes on his sacred presence; we did not hear bana, though
he approached so near us; we had no opportunity of rendering
to him our homage!” They will thus be brought to endure
much sorrow. Therefore go, and inform them of our arrival.”
In compliance with this command, Ananda went to the place at
which the princes were most usually to be found, and said,
‘Most excellent sirs, our Budba is now in the sal grove; this
day he will attain nirwana; and he has sent me to inform you
of it, lest you should afterwards say that his departure was from
your own gate, and yet you were not permitted in his last
moments to hear bana.’ On the delivery of this message, the
60,000 princes of Malwa, with as many princesses, nobles, and
eminent ladies, cried out, “‘ Budha, our king, will soon obtain
nirwana; alas, our excellent Tataigata will soon be no more; the
VII. LEGENDS OF GOTAMA BUDHA. 359

eyes that have looked upon all our sorrows will now become
dim!’ Some tore their hair; others struck their heads with
their hands; they bowed this way and that, as the tree that has
been cut nods to its fall; they threw themselves down, and
rolled upon the ground in every direction; they cried out aloud ;
and there was a grievous mourning. Incessantly did they weep
as they went towards the grove, and when they arrived in the
presence of Budha, they threw themselves prostrate before him.
In order to appease their grief, he gave them a suitable exhorta-
tion, and at this time the ascetic Subhadra attained rahatship.

The déwas and brahmas from the ten thousand sakwalas being
assembled, Budha said to Sekra,* ‘‘Oh, divine Sekra! my
religion will abundantly flourish in Ceylon; Wijaya Bahu, son
of the monarch Siha Bahu, will proceed thither from the land
of Ldda, with 500 nobles, and there remain; therefore, take
that prince and his kingdom under thy special protection.” In
this manner he delivered the realm of Ceylon, and the interests
of his religion when therein established, into the hands of Sekra,

Early in the morning, Budha gave a charge to the assembled
priests, and furthermore said to them, “ Priests, if ye have any
doubts as to the doctrines I have taught you for the space of
forty-five years, ye have permission to declare them now ; other-
wise, ye may afterwards regret that ye had not the opportunity
cf stating them whilst I was yet in existence; or if ye hesitate
to make these enquiries of me, make known your doubts to each
other.” As the priests did not entertain any doubts, they re-
mained silent, and Budha proceeded, “ Are there no doubts that
you wish to have removed? Then I depart to nirwana; I leave
with you my ordinances; the elements of the omniscient will
pass away; the three gems will still remain.” Thus having
spoken, he ceased to exist, (Milinda Prasna.)

When the Malwa princes heard of the death of Budha, they
were for some time overcome by grief, in which the princesses
and royal maidens partook; but after a little time, having
recovered from the excess of their sorrow, they brought the
finest cloth, and cotton a hundred times sifted, in which the
body of the sage was enwrapped.f First there was a fold of

* This account does not appear in Turnour’s analysis of the Parinibbina-
suttan, and is probably a comparatively modern interpolation.
+ A pine tree was annually wrapt up in wool by the priests of Cybele, and
360 A MANUAL OF BUDHISM.

cloth, and then a layer of cotton, alternately, until a thousand
folds had been completed. ‘For this purpose 500 bales of cloth,
and 500 bales of cotton were presented by the princes. The
first, second, third, fourth, fifth and sixth days were occupied in
the presenting of offerings and the preparing of the place where
the body was to be burned. Every receptacle of filth in
Kusindra was covered knee-deep with celestial flowers. On the
seventh day the déwas and brahmas of 10,000 sakwalas brought
flowers and perfumes, and appointed the choristers and musicians
from their several lékas to be in attendance, so that there was
offered to the corpse of the sage all that is pleasing to the eye
or ravishing to the ear. For the place of cremation* the princes
offered their own coronation-hall, which was decorated with the
utmost magnificence, and the body of Budha being deposited in
a golden sarcophagus} filled with sweet-scented oil, it was placed
upon a pyre of sandal-wood, 120 cubits high.t When all was
properly prepared, the four principal kings of Malwa, who had
previously purified themselves and put on new robes, took fire in
their hands and applied it to the pyre, but it would not ignite.
The other princes, in sections of two and two, took golden fans,
by which they endeavoured to increase the power of the flame,
but all their efforts were in vain, though continued during
seven days.

The chief of the priests who were endowed with divine wisdom,
Anurudha, was then consulted as to the cause why the wood

with great solemnity carried into the temple of the goddess, in memory of
her wrapping up in the same manner the dead body of Atys, and carrying it
to her cave.

* We learn from Homer that the custom of burning the dead was in use
before the Trojan war. The Jews burnt many spices at the funerals of their
great men, but the bodies were interred—2 Chron. xvi. 14; xxi. 19; Jer.
xxxiv. 5. It is said that when Gamaliel, the son of Simeon, was buried,
Onkelos burnt seventy pounds of frankincense upon his sepulchre. The
funeral pile of the emperor Severus, erected near the city of York, was one
of the most magnificent of which we have any record. Pliny complains that
the people bestowed frankincense in heaps for the funeral pile of the dead,
whilst they gave only a few crumbs when they made an offering in the
temple.—Nat. Hist. xii. 18.

+ According to the Parinibbéna-suttan, eight of the princes attempted to
lift the sarcophagus, with the intention of carrying it to the southward of
the city, but they were unable to remove it. This was caused by the déwas,
who themselves conveyed it to a spot at the eastern side of the city.

{ The funeral pile erected by Alexander for Hephaestion was 130 cubits
high ; and the cost of the whole funeral was more than 12,000 talents.—Diod.
Sic. xvii. 12.
VII. LEGENDS OF GOTAMA BUDHA. 361

would not ignite; and he informed them that no one but Maha-
kasyapa had the power to bring about the ignition, and that
therefore it was in vain to apply the fire until his arrival. The
princes enquired, ‘‘Is that venerable personage dark or fair, tall
or short, is he a powerful priest? Should he be like our Budha,
we shall have no loss from his attainment of nirwéna.” At this
time Maha-kdsyapa was already on his way from Pawé to
Kusinara; and when the princes heard from what direction he
was to be expected, they took flowers and lamps and went to
meet him, whilst others prepared the road ; and all remained in
anxious expectation. In due time he came, attended by 500
priests; and after he had properly adjusted his robe by leaving
one shoulder bare, he thrice perambulated the pyre,* in a
reverent manner, stopping at last in the direction where the feet
of the sage were placed. Though the feet were enveloped in so
many folds of cloth and cotton, he thought within himself,
“‘May I once more see the glorious feet, and bow my head before
them ;” and by the power of this wish, the feet appeared, emerg-
ing from the pyre like the moon coming from behind a cloud;
when he stretched forth his hand, and laying hold of the feet
bowed his head towards them, and did reverence.f All that
were present, when they saw this miracle, called out in approba-
tion; and the 500 priests who accompanied Maha-kasyapa, with
all the other priests who were present, worshipped the feet of
Budha; not only so, but numberless déwas, brahmas, men,
ndgas, suparnnas, garundas, and gandharwas, joined in the
adoration. After this the feet, without putting anything out of
its place, or in any way disturbing the pyre, returned to their
original position, like the moon passing behind a cloud. Neither
the cloth nor the cotton, nor a drop of oil in the sarcophagus,
nor any part of the sandal wood, was displaced; all remained
just as it was at first. When the feet had retired, like the rising
of the sun or moon upon Hastagiri, Ananda, and the rest of the

* It is said that at the funeral rites for Patroclus,

“Thrice, in procession, round the course they drove
Their coursers sleek." —I]. xxiii. 13,

+ “Just before a Jew is taken out of the house to be buried, the relatives
and acquaintances of the departed stand round the coffin, when the feet are
uncovered, and each in rotation lays hold of the two great toes, and begs
pardon for any offence given to the deceased, and requests a favourable
mention of them in the next world.”—The Jew.
362 A MANUAL OF BUDHISM.

priests who were not rahats, the 60,000 princes of Malwa, and many
updsakas and updsikdwas, wept with aloud voice, and their grief
was even greater than on the day when Budha attained nirwana;
but the rahats appeased them by repeating the four truths and
the three signs. By the power of the déwas, the pyre* ignited
spontaneously. The skin, flesh, and veins of the body were
entirely consumed, so that not even the ashes were left; but the
other parts of the body sent forth a delightful perfume, and
afterwards remained like a heap of pearls. The principal relics
were the four teeth, the two cheek-bones, and the skull.

To extinguish the fire a rain came down from the sky,t
gradually increasing in size, though at first it was merely like a
mist; water also arose from the earth, and was showered from
the sal trees in the garden. Though the heat was so great, not
a branch, or leaf, or flower, in the trees around was in the least
scorched; the ants, beetles, spiders, and other isnects in the
wood, as the fire increased, were sent forth without harm, just as
if a gentle breeze had borne them. The princes examined the
ashes with rods made of ivory, searching everywhere, that the
whole of the relics might be collected and preserved ; after which
they were taken witha grand procession to the city, and deposited
in one of the principal halls. The sacred spot was then orna-
mented in a proper manner, and concentric circles of guards were
placed around it. It was feared by the Malwa princes that when
the other monarchs of Jambudwipa heard of the death of Budha
they would send and take away the relics by force, which would
be a great loss to their city; and it was to guard them from such
spoliation that the armies were placed.

When the nobles of Rajagaha heard of what had taken place,
they thought within themselves, “‘ Among all those who are yet
subject to birth, there is no one equal to Ajasat, our king, When
he hears of the death of Budha, his breast will cleave in two from

* An old priest, who had travelled extensively upon the continent of
India, informed me that a brand taken from this pyre was afterwards
worshipped at Juggernaut. This remark is worthy of notice, as it is well
known that the temple at this place is supposed, from the distinctions of
caste being abolished by the pilgrims when within its precincts, to be of
Budhistical origin, and that the idol itself is “the coarsest image in the
country.” There are remains in Orissa which prove that Budhism once pre-
vailed extensively in that province.

+ When the vast pile of wood collected for the burning of Croesus waa

already kindled, and the victim beyond the reach of human aid, Apollo sent
a miraculous rain to preserve him.—Herod. i. 84; Ktesias, Persica, c. 4.
VU. LEGENDS OF GOTAMA BUDHA. 363

the greatness of his grief. We must therefore try to save him from
so great a calamity.” They, therefore, prepared three coffers, in
which they put many sweet substances. They then went to the
king and said, after saluting him, “Sire, we have something to
mention,” and when he gave them permission to proceed, a noble,
who had put aside his ornaments and cut off his hair, looked in
the direction of Kusindra, and said, ‘‘There is no one in the
whole world ‘free from death; Budha has attained nirwadna.”
The king, on receiving this announcement, fell down in a fit, but
was instantly put into one of the coffers, when his breath was
warmed by the ingredients, and he revived. After this he was
put into the second coffer, when he so far recovered as to be able
to ask, “ What was it you said?” But when told, he again fell
into a fit, and was only revived by being put into the third coffer.
He loosed the hair that had been anointed by so many perfumes,
and beat his breast with his royal hands, calling out, “Oh my
lord!” Like one distracted, he went into the street, attended by
his nobles and the 16,000 princesses of his palace, after which he
visited every place near the city, in which Budha had been
accustomed to say bana, in deep sorrow. Still striking his breast,
he exclaimed, “‘ Here my lord said bana; giving joy to the sorrow-
ful, and to the joyful still greater joy ; it was thus that I received
your sarana. You rejected the deceptive advantages of existence
for the real benefits of nirwdna; like the opening of a casket in
which the most precious jewels are contained, so you opened
your illustrious mouth, and the words of the bana proceeded
” Weeping bitterly he proceeded, “ Until this
time I have heard of your going from place to place, attended
by your priests; now it is different.” The king repeated the
virtues of Budha in sixty stanzas, when he thus reflected :—‘“ It
is of no benefit to indulge my sorrow in this manner ; the ruler of
the world must have left relics ; I will go, and endeavour to secure
some of them as my own.’’ He, therefore, ‘sent ambassadors to
the Malwa princes with letters, of which this was the style :—
“Most fortunate princes, Budha was a king; I also am a king.
He was five years older than my father Bimsara; they were
friends from their childhood ; immediately previous to the time
when he attained the Budhaship he went to my father’s city, and
after he had attained it, he again went there, and said bana to
110,000 brahmans and householders ; my father entered the path

from your heart.
364 A MANUAL OF BUDHISM.

sowan. Budha was my relative: I have received his sarana. It
is, therefore, right that I should possess some relic of his body,
now that he has attained nirwana; and I request that a dhitu
be sent to me, in order that I may place it in a dagoba, and
worship it.” But immediately after Ajasat had dispatched this
letter, he collected an army, and went in person, that if necessary
he might take the relic by force.

The Sdkya princes of Kapila, the princes of Wisdld4, the
princes of Allakappa, the princes of Ramagdma, the brahmans of
Wétthadipa, and the Malwa princes of Pawa, when they heard
of the death of Budha, severally collected armies, and went to
Kusinara that they might obtain a portion of the relics. The
seven kings having encircled the city, sent to the princes of
Kusinara, to say, ‘‘We demand a portion of the relics, or we
warn you to prepare for battle.” The Malwa princes replied,
‘“‘Budha received nirwdna in our city ; we did not invite him to
come; he came of his own accord; the dhatu are therefore ours
by rightful inheritance. There is nothing in the whole world so
precious as the relics of Budha; we will give our lives rather
than yield them up to another.” Upon hearing this, the seven
kings prepared to fight, but the princes, still without fear, said
“You are not the only persons who have received the breast of
the mother; we also are men, and have become strong ; it is not
we who seek the battle, but those who have approached our
gate.” In the event of a battle, the princes of Kusindéra must
necessarily have conquered, as their city was defended by an
infinite number of déwas, from its being the depository of the
precious relics.

At this critical moment, the brahman Dréha offered to mediate
between the parties, as it would have been a dishonour to Budha,
had there been any contention near the sacred spot where he
attained nirwana. To induce the kings to alter their pur-
pose he ascended an elevated place, whence he repeated aloud
500 stanzas. At first they paid no attention, but at the end of
the second stanza, they said to each other, ‘‘ How like the voice
of our teacher,” and then listened in silence. Nearly all present
had been, at one time or other, the pupils of Drdha. When he
perceived that their attention was secured, he said, “All ye
kings, hear what I say ; our departed lord, in the Kshanti and
Dharmmapala births, as well as in many others, exercised the
VII. LEGENDS OF GOTAMA BUDHA. 365

utmost patience and forbearance; itis therefore not right that
with weapons in your hands you should attempt to seize his
relics. Be at peace among yourselves, and dividing the relics
into eight portions, let each take one, and retire to your separate
cities. By this means many persons will have the opportunity
of doing reverence to Budha.” The kings were pleased with
this advice, and agreed that the brahman should make the
division ; upon which he opened the golden casket in which the
relics were deposited. The kings reverently approached the
treasures weeping, and saying, “ Oh, most glorious Budha! once
we could look upon you, but this is not permitted unto us now !”
and they beat their breasts as they repeated these words. The
brahman seeing that the kings were off their guard, from being
overcome with sorrow, privately took one of the teeth, and hid
it in his hair, after which he divided the rest of the relics into
eight portions. There were sixteen measures, according to the
measure of Magadha, of the pearl-like substance that was collected
when the fire was extinguished, and to each of the kings he gave
two measures. But Sekra interfered, and enquired who was to
possess the tooth from the right side of the sacred mouth; and
when he found that Drdéha had taken it by stealth, he took it
from his head, and conveyed it to his own déwa-ldka, where he
deposited it with the relic of Budha’s hair. At the conclusion
the brahman felt in his hair for the tooth, but it had gone; and
he was ashamed to ask any one about it, because he had obtained
it treacherously ; he therefore requested as his share of the spoil,
the golden vessel in which the relics had been measured, which
was presented to him.

The princes of Pittali, on hearing of the death of Budha, sent
to demand a portion of the relics, but the seven kings replied
that they were already distributed, at the same time giving them
permission to take the ashes of the pyre. At first they were
reluctant to accept this as their portion, but as they were unable
to contend with so many powerful kings, they went to the place
of burning, and reverently collected the ashes.

The relic received by Ajasat was taken by him to Rajagaha,
with a magnificent procession, and a powerful guard; and as
they proceeded leisurely from place to place, that the necessary
preparations might be made for its honourable reception, seven
years, seven months, and seven days, were occupied in the
366 A MANUAL OF BUDHISM.

journey. The tirttakas said that the king had brought the relic
merely that he might benefit by the numerous offerings that
were made to it; but for this declaration 96,000 persons went to
hell. When the rahats saw in what manner the people were
endangered, they requested Sekra to cause the king to hasten the
passage of the relics to Rajagaha; but the déwa replied, “Among
all those who are yet unpurified, there is no one so powerful as
Ajasat; he will not pay any attention to what I say; but I will
overcome him by a stratagem. I will cause the yakas to send
a sickness among his attendants; and you who are rahats can
go to the monarch, and tell him that as the yakds are angry, it
will be better to take the relic to the city at once, without further
delay.” All this was done. The king said that he had not
intended to hurry the relic on so irreverently, but as it was the
request of the rakats, there should be no further protraction of
the journey. Accordingly, he arrived at Rajagaha in seven days
from that time, where he built a dagoba for the relic.

The other kings also erected dagobas over the relics they had
received. The Sakya princes at Kapila; the Lichawi princes at
Wisala; the princes of Allakappa, Ramdcama, and Wéthadipa,
at cities of the same name; the Malwa princes at Pawd; and the
Mallian princes of Kusinara, at Kusindra; and for the vessel in
which the relics were measured, and the ashes of the funeral pyre,
dagobas were erected by the brahman and the princes of Pittali.
(Th’tipa-wansa.)

There have been various opinions as to the age in which
Gotama lived ;* but the era given by the Singhalese authors
is now the most generally received. According to their chro-
nology, he expired in the year that according to our mode
of reckoning would be B.c. 543, in the eightieth year of his
age, This was a period pregnant with events of great im-
portance in the western world.t

* Professor Wilson, in the Oriental Magazine for 1825, quotes no less than
eleven authorities, every one of which establishes the era of Budha more
than 1000 years B.c., and five other authorities makes it above 800 years B.c.
—Col. Sykes; Journ. Royal As. Soc. No. xii.

+ In proof of this assertion, we may enumerate the following events, nearly
all of which are mentioned by Grote (History of Greece) as coming within
the period that includes the lifetime of Gétama. The taking of Jerusalem
by Nebuchadnezzar, and the captivity of its citizens ; the taking of Nineveh
by the Medes; the circumnavigation of Africa by the Phoenicians; the
VII. LEGENDS OF GOTAMA BUDHA. 367

In adopting the names Gétama and Budha to designate
the great sage, I have taken the most simple form of the
words. From the failure of the attempts that have been re-
cently made, in the translations from other languages, to
write proper names as nearly as possible according to the
pronunciation of the original word, I have been led to adopt
an opposite course ; but the native authors use so many dif-
ferent modes of writing the name of the same person or
place, that in some instances I have found it exceedingly
difficult to preserve uniformity. I have generally inclined
to the Sanskrit form, in the principal words, as being at once
the most simple and the best known. The name of the
founder of Budhism has been spelled by European authors
in the following modes, and probably in many others that
have not come under my notice: Fo, Fod, Foe, Fohe, Fohi,
Fho, Fuh, Futh, Pot, Pott, Poot, Poota, Pootah, Poth, Poti,
Pout, Phuta, Wud, Bod, Bot, Bud, But, Buth, Budh,
Buddh, Bood, Boodh, Boudh, Bhood, Baoth, Bauth, Budo,
Buto, Budu, Booda, Bodda, Budda, Butta, Budha, Buddha,
Budhu, Buddhu, Budho, Buddho, Buddow, Budhow, Bud-
hoo, Budsdo, Buhda, Boudha, Boudhu, Boudhoo, Bouddha,
Bouddhu, Boutta, and Bouddho. The form Buddha is ety-
mologically the most correct.* The name Gotama is a patro-
nymic; in Chinese, it is Kiu tan; in Tibetan, Geoutam ;
and in Manchou and Mogul, Goodam. The origin of the
word Sakya has been already explained, page 137. There

breaking down of the old routine of the Egyptian kings, and the display of
& new policy towards foreigners by Psammetichus; the reformation of
Zoroaster ; the subjugation of the Asiatic Greeks by Lydia and Persia: the
combined action of the large mass of Greeks under Sparta; the first
diffusion and potent influence of distinct religious brotherhoods, mystic rites,
and expiatory ceremonies; the agency of the Orphic sect; the founding of
the most distant colony of the Greeks in the western regions, Massalia ; the
breaking up of the power of Sybaris, and the march of the Oscan population °
from Middle Italy towards the south; the burning of the Delphian temple ;
the accession of Peisistratus ; the first application of writing to the poems of
the Greeks, and the rise of their first prose writer, Pherekydes, of Syros;
and the beginning of the exquisite statuary and architecture of the Greeks.

* Much erroneous speculation has originated in confounding Budka, the
son of Soma, and regent of the planet Mercury, “he who knows,” the
intelligent, with Buddha, any deified mortal, or “he by whom truth is
known.”—Wilson’s Vishnu Purana.
Q

368 A MANUAL OF BUDHISM.

are several legends to account for the giving of the name
Sidhartta to the infant prince ; but they are at variance with
each other. The epithet O-mi-to, used by the Chinese, is
probably a corruption of amirta, a word which signifies
deathless, and is used to designate nirwdna. The word Sa-
mona Codam, in use among the Siamese, is the same as Sra-
mana Gotama.

There can be little doubt that the founder of the religious
system known as Budhism was a prince, and that he was born
in the region called Magadha; but the illustrious genealogy
that he has received is less to be relied upon, and it is evi-
dent that the dominions of his father were circumscribed.
Setting aside the miraculous events that are said to have been
attendant upon his infancy and youth, and the enormous ex-
aggerations that are manifest in almost every sentence, there
runs through the narrative a semblance of reality; and the
reasons why he renounced the world, the austerities he prac-
tised in the wilderness, and his warfare with the powers of
evil, have a parallel in the history of almost every ascetic
saint whose life has been recorded. In some accounts, each
onset of Wasawartti Mara is said to have been repelled by
one particular paramita virtue, the whole of the ten being
taken in order.

I have not met with any eastern work that is exclusively
confined to the biography of Gdétama, or that professes to
present it in its completeness. The incidents of his early
life are repeated again and again, in nearly the same order,
and with little variety of expression; but after he has
assumed the high office of the Budha, the consecutiveness of
the narrative ceases; and in the arrangement of the preced-
ing legends, I have had to exercise my own judgment as to
the order in which they ought to appear. It is only occa-
sionally that an allusion is given, serving as a guide to the
chronology of the event. The following extract from the
Sadharmmaratnakaré is the only statement of the kind with
which I am acquainted in any native author. “In the first
year of his Budhaship, Gotama was at Isipatana, near Be-
VI. LEGENDS OF GOTAMA BUDHA. 369

nares ; the second, third, and fourth, at Wéluwana, near Ra-
Jagaha ; the fifth, in the Kutdgdra hall, near Wisdl4; the
sixth, in the garden Kosambiya, near Kosambx ; the seventh,
in the garden Pundarika, in the déwa-ldka of Sekra; the
eighth, at the rock Sungsumara (said by Turnour to be sy-
nonymous with Kapilawastu) ; the ninth, in the garden Ghé-
sika, near Kosambe ; the tenth, in a cave at the foot of a
sal tree, in the forest of Pardli; the eleventh, in a garden
belonging to the brahman village of Nalaka; the twelfth, in
the hall Naléru, near the brahman village of Wéranja; the
thirteenth, at the rock Chéliya, on the invitation of the
déwa who inhabited it; the fourteenth, at the Jétawana
wihara, near Sewet; the fifteenth, in a cave of jewels-
connected with the garden Nigrddha, near Kapilawastu ;
the sixteenth, in the city of Alow; the seventeenth, eigh-
teenth, and nineteenth, at the Wéluwana wihara; the six
following years in the mansion called Migaramatu, pre-
sented to him by Wisakha;‘after which he had no fixed re-
sidence, but went about from place to place, preaching the
bana, and spreading his religion.” This account appears to
be taken from Budhagdsha’s Commentary on the Budha-
wansa. It is elsewhere stated that he sojourned at Sewet for
the space of nine years, and at Sdketu sixteen.

In the twenty-ninth year of his age, Gdtama became a re-
cluse; six years elapsed between this period and his attain-
ment of the Budhaship; and he continued in the exercise of
its privileges forty-five years. His first visit to Ceylon is
represented as having taken place in the ninth month after
he became Budha. This legend does not appear in the re-
gular order of the narrative, in any of the native works I
have read. From its position, it has the appearance of being
an after-thought ; and I was long under the impression that
‘it was a modern invention, and probably of only local recep-
tion. But in this I was mistaken; as it was known nearly
a thousand years ago to the people of Tibet. “The second
treatise or sutra,” says Csoma Kordsi, “in the fifth volume
of the Mdo (from leaves 81 to 298) is entitled in Sanskrit

2B
370 A MANUAL OF BUDHISM.

A’rya Langkavatéra maha yana sutra. A venerable sutra of
high principles (or speculation) on the visiting of Lanka.
This was delivered at the request of the lord of Lanka, by
Shakya, when he was in the city of Lanka, on the top of the
Malayar* mountain, on the sea shore, together with many
priests and bodhisatwas. It was in a miraculous manner that
Shakya visited Lanka. It is evident from the text that both
the visitors and the pretended master of Lanka are fancied
beings ; but there is in the Langkavatara sutra a copious ac-
count of the Budhistic metaphysical doctrine, with some dis-
cussion on each. J*rom leaves 298 tv 456 there is again an
explanation of the Langkavatara sutra, containing (as it is
stated) the essence of the doctrine of all the Tathdgatas.
The Langkavatara sutra was translated by order of the Ti-
betan king Ral-pa-chan, in the ninth century. No Indian
pandit is mentioned. It is stated only that it was translated
by Lotsava Gelong, who added also the commentary (which
must be the last part of the above-mentioned sutra) of a
Chinese professor or teacher, called Wen-hi.” It is stated by
Hodgson that the Langkavatara is regarded by the Nepaulese
as the fourth dharmma. “The fourth (dharmma) is the
Lankavatar, of 300 slokas, in which it is written how Ra-
vana, lord of Lanka, having gone to the Malayagiri moun-
tain, and there heard the history of the Budhas from Sakya
Sinha, obtained Boddhynana.”

A considerable number of the legends I have translated
are known to the Tibetans, as we learn from Csoma Kordsi ;f
to the Nepaulese, as we learn from Brian Hodgson ;f or to
the Chinese, as we learn from Remusat, Klaproth, and Lan-
dresse.§ The sacred books of Burma, Siam, and Ceylon, are

* Malaya is said by Professor Wilson to be the southern portion of the
Western Ghauts.

+ Asiatic Researches, vol. xx.—Journal Bengal As. Soc. passim.

t Illustrations of the Literature and Religion of the Buddhists, by B. H.
Hodgson, Hsq., 3.c.s. Serampore, 1841.

§ Foe Kou’ Ki, ou Relation des Royaumes Bouddhiques : Voyage dans la
Tartarie, dans |’Afghanistan ct dans l’Inde, exécuté 4 la fin du IVe Siécle,
par Chy fi hian. Traduit du Chinois et commenté par M. Abel Remusat.
Ouvrage posthume, revu, complété, et augmenté d’éclaircissements nouveaux,
par MM. Klaproth et Landresse: Parie, 1836.
VIL LEGENDS OF GOTAMA BUDHA. — 371

identically the same. The ancient literature of the Budhists,
in all the regions where this system is professed, appears to
have had its origin in one common source; but in the ob-
servances of the present day there is less uniformity; and
many of the customs now followed, and of the doctrines
now taught, would be regarded by the earlier professors as
perilous innovations.

I am tempted by an almost irresistible impulse, to enter
upon an extended examination of the personal character of
Gotama, and of the religious system he established. But I
forbear. The task I have undertaken is rather to impart in-
formation, than to assume the office of an expositor or con-
troversialist. There is, nevertheless, something almost over-
powering in the thought, that he was the means of producing
a moral revolution more important in its results, and more
extensive in its ramifications, than any other uninspired
teacher, whether of the eastern or western world. The cha-
racter of the instrumentality by which these mighty effects
were brought about, has hitherto been little regarded; but
the time is coming when it will engage the attention of our
highest orders of intellect. With the founders of other
creeds, and of other monastic orders, and of other philoso-
phical systems, Gotama will have to be compared ; nor must
such beings as Melampus, Empedokles, and Apollonius, who,
like himself, are invested with a shadowy existence and par-
took of supernatural powers, be overlooked. Though the
great sage of Maghada has more disciples, by tens of mil-
lions, than Mahomet, or Anthony, or Aristotle, his name is
scarcely heard beyond the limits of Asia; and in many cases
where his history is partially known, he is regarded as a mere
abstraction or as the subject of a myth.

2Bn2
VIII. THE DIGNITY, VIRTUES, AND POWERS
OF BUDHA.

I. THE SUPREMACY OF BUDHA.—II. HIS MANHOOD.~—III, HIS APPEARANCE
AND STATURE.—IYV. HIS MANNER OF WALKING.—V. THE BEAUTIES OF
HIS PERSON.—VI. HIS DEPORTMENT AND VIRTUES.—VII. HIS KINDNESS.
—VIII. THE MANNER IN WHICH HE SAID BANA.—IX. HIS SUPERNATURAL
ENDOWMENTS.

Tue Budhas are regarded by their adherents as the greatest
of beings. The praises they receive are of the most extrava-
gant description ; and all the excellencies that the most fertile
imagination can invent have been applied to them, in setting
forth the beauty of their persons, the propriety of their de-
portment, the kindness of their disposition, or the greatness
of their powers. The first sentence in all the dla books
written in Ceylon is as follows:—Namo tassa bhagawatd
arhahaté samma sambuddhassa. Bhagawatd, the virtuous,
the meritorious ;* arahaté, the perfectly pure, from having
overcome all sensuousness; samma, in a proper manner;
sambuddhassa, he who has ascertained the four great truths,
by intuition ; tass4, to him ; namé, be praise, or worship.

In some of the translations now to be inserted, there is pre-
sented a more painful proof, if possible, of prostration of in-
tellect, than in any of the preceding statements. But they
are consistent in their wildness ; and if the honours bestowed
upon Budha are legitimately given, the rest of the story may

* The Brahmans give to this word » more recondite signification. “The
word Bhagavat is a convenient form to be used in the adoration of that
supreme being, to whom no term is applicable; and therefore Bhagavat
expresses that supreme spirit, which is individual, almighty, and the cause of
causes of all things. The lettcr Bs implies the cherisher and supporter of
the universe. By ga is understood the leader, impeller, or creator. The
dissylluble Bhaga indicates the six properties, dominion, might, glory,
splendour, wisdom, and dispassion. The purport of the letter va is that

elemental spirit in which all beings exist, and which exists in all things.—
Wilson’s Vishnu Purana.
VIII. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 373

follow as a matter of course. We have here a phase of mind
that outstrips the utmost extravagancies of our own legends.
The old monks have transmitted to us many most wondrous
stories; but their most elaborated menologies must yield the
palm to the narrative we have received of the prowess of
Gotama,

Yet the relation has a melancholy interest, as it may be re-
garded as the prime effort of the mind of heathendom to
present, a faultless and perfect character. It is the eastern
beau ideal of that which is the most beautiful, and praise-
worthy, and great. There are, confessedly, some features
that we are called upon to admire; but the folly in some in-
stances, and the absurdity in others, mark the whole to be
“of the earth, earthy.”

1. The Supremacy of Budha,

It is said of Budha, that he is endowed with many virtues ;
he is the joy of the whole world; the helper of the helpless; a
mine of mercy; the déwa of déwas; the Sekra of Sekras; the
Brahma of Brahmas; the only deliverer; the very compas-
sionate; the teacher of the three worlds; he who receives the
homage of kings; the royal preacher; a diamond coffer to those
who seek his assistance; a moon to the three worlds; he who
gives the ambrosia of righteousness ; the father of the world ;
the helper of the world; the friend of the world; the relative of
the world; the gem of the world; the collyrium of the world;
the ambrosia of the world; the treasure of the world; the
magical jewel of the world; stronger than the strongest; more
merciful than the most merciful; more beautiful than the most
beautiful ; having more merit than the most meritorious; more
powerful than the most powerful; he who enables the being
who only softly pronounces his name, or who gives in his name
only a small portion of rice, to attain nirwana. The eye cannot
see anything ; nor the ear hear anything; nor the mind think
of anything, more excellent, or more worthy of regard than
Budha.

The following declaration, which appears in the Aggap-
pasddastitra, was made by Gétama :—“ Priests, there is no one
874 A MANUAL OF BUDHISM.

superior to the Tatagata, whether it be among apods, bipeds,
quadrupeds, or millapeds; among those that have ripa, or-
ganized bodies, or those that are aripa, incorporeal. He who
trusts in Budha relies upon him who is supreme; and he who
trusts in the supreme will receive the highest ofall rewards.
No one has been my teacher ; there is none like me; there is no
one who resembles me, whether among déwas or men.”

Were a being possessed of all wisdom to repeat during an
entire kalpa the praises of Budha, he would not be able to
declare the whole. There are beings that are sentient, and
beings that are not sentient; of these two classes, the sentient is
the chief. There are two classes of sentient beings, animals and
men; of these two classes, man is the chief. There are two
classes of mankind, the male and the female; of these, the male
is the chief. There are two classes of males, those who have
fixed habitations and those who have none; of these the men
who have no fixed habitation are the chief. Of those who have
no fixed habitation, the priests, the Pasé-Budhas, and the
supreme Budhas, are the chief.*

On a certain occasion, Jinorasa and Sakyaputra were walking
together. He who went in the rear said to the other, “ My lord,
the excellence of Budha is immensely great; I have been
thinking that if there were books written that contained a
perfect account of the whole they would form a heap that
would reach to the brahma ldékas.” ‘ Friend,” replied the
superior priest, “by so saying you lower the dignity of our
great monarch; sucha comparison appears only like a mockery.”
The other pricst then said, “ I spoke according to the extent of
my knowledge;”’ and as he had not said it with the intention
of being disrespectful, but had spoken it out of a heart filled
with affection for Budha, the superior priest forgave him.

The lofty Maha Méru may be reflected in a mirror; by
putting out one finger, it may be said that the six déwa-lékas
are there; a sign may be made to indicate that the sixteen
brahma-ldékas are in such a direction ; taking up as much earth
as is carried in the mouth of a white ant, it may be said that
the earth is like that; a mustard seed may be used to declare

* “ Of created things, the most excellent are those that are animated; of
the animated, those which subsist by intelligence; of the intelligent, man-
kind; and of men, the sacerdotal class.’—Manu, Inst. i. 96.
VIII. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 3875

the size of the great ocean; the eye of a needle may be used as
a comparison for the whole sky; even so may the words of a
stanza be used to declare the excellence of Budha, but their
power is utterly inadequate to accomplish this purpose in a right
manner.

The appearance of a supreme Budha in the world is the
greatest of all possible events. In the time of Kasyapa Budha,
the kings of Kashtawdhana and Benares formed a league
together; and it was agreed that if anything particular hap-
pened in either kingdom, it should be made known to the
monarch of the other. On a certain occasion, the king of
K4shtawahana sent to the king of Benares eight robes of the
description called palas, with a suitable embassage. Qn their
arrival, the king called together his nobles to receive them; but
when he saw the casket’ in which they were contained he was
displeased, as he thought it could contain nothing of value,
and was not worthy of any better use than to be given to his
children for a plaything. It was opened, however, and then
another that was inside; but when the king came to the robes,
they shone like the sun, and were of the colour of the murutu
flower. The principal treasurer declared that their value was
beyond all computation. The king then resolved to send
something in return that would be of double the value; and
after meditating upon the subject some time, he wrote upon a
leaf of gold that a supreme Budha had appeared, at the same
time setting forth his virtue and power. This leaf he enclosed
in rich caskets, and sent it upon an elephant to Kashtawahana ;
and when the king of that country received the information it
contained, he rejoiced greatly, and sent an ambassador to
Budha, who did not arrive before he had attained nirwadna;
but on his return he brought with him the dabarawa relic of the
great teacher. The king heard bana, kept the precepts, and
when he died was born in a déwa-ldka. At a subsequent
period he was the prohita brahman of the king of Kosol, and
was called Bawari.

The same praises belong to the whole of the three gems.
Their excellence cannot be set forth by a comparison taken from
any object existing in any of the three times, present, past, or
future, nor in any of the three worlds; it is incomparable,
unspeakable, inconceivable, peerless. It cannot be compared to
376 A MANUAL OF BUDHISM.

space, because space can be comprehended by the rishis. It
cannot be compared, as to stability, with the great earth;
because the earth rests upon the Jala-polowa, and this upon the
Wa-polowa; so that the earth may be shaken by the wind,
and its summit may be gradually attained ; but the three gems
are firm and immovable. It cannot be compared, as to
ponderosity, with Maha Méru; because the solid inches in the
mass of this mountain can be computed, and at the end of the
kalpa it will be destroyed ; but the excellence of the three gems.
is incalculable, and they are indestructible. It cannot be
compared, as to depth, with the great ocean; because at the ap-
pearance of the seventh sun its waters will be dried up; but the
excellence of the three gems is unfathomable. It cannot be
compared as to number, with the stars; because the size of the
heavens in which the stars appear can be told; but the excel-
lence of the three gems cannot be computed.

The rishis may tell the number of inches in the sky, the num-
ber of drops in the ocean, and the number of atoms in Maha
Méru; they may hide the earth by the tip of the finger; and
they may shake the vast forest of Himala, with all its high
mountains, as by a cotton thread; but there is no being in the
wide universe who has the hand of energy by which he can swim
to the opposite side cf the ocean of excellence possessed by
Budha. Were a rishi to create a thousand or a thousand thou-
sand mouths, and with these to repeat the praises of the three
gems during the years of a maha kalpa, even in this period the
whole would not be declared. Were he to collect a mighty
assemblage of leaves, and to write upon them all, the number of
letters they would contain might be told; but there is no method
by which the excellence of the three gems can be adequately
revealed. (Wasudhi-margga-sanné. Ptjdwaliya.  Sadharin.
maratnakdré, )

2. The Manhood of Budha.

Though possessed of all this supremacy, the Budhas are men,
Were Budha to appear as a déwa or brahma, the exercise of his
powers would not be regarded as marvellous. It would be said
that his miracles were performed by the power which he possessed
as a déwa, and not as the Budha. The various orders of being
would not love him; they would not attend to his bana, nor seek
VIII. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 377

to be delivered from error. It is for these reasons that he is
born asa man. Still, though born as a man, he might appear
by the opapatika, or apparitional birth. But to remove the
doubts of all beings, to show that what he does is not by the
power of irdhi, or from any other cause of a similar description,
he receives the supreme Budhaship as a man, born from the
womb.

The body of Budha was subject to pain and disease, and it
was argued by the king of Sdgal that on this account he could
not be the all-wise. But Ndgaséna replied that there are various
causes of disease, of which the karma of previous births is only
one. All the pain felt by Budha was from some present cause,
or from the contrivance of others. Thus the harvest may be
poor, from the badness of the seed, without any fault whatever
on the part of the husbandman. When a stone is thrown into
the air, it falls on the ground, not from any previous karma, but
naturally, from a cause then present. The purest vessel may
have poison put within it. And when the earth is cleared and
ploughed, it is not from any previous karma that it is thus
lacerated, nor from any appointment of its own; but from the
will of another. In like manner, the pain felt’ by Budha was
without any cause on his part; it came naturally from some
cause then present, or from the contrivance of some other
person. (Milinda Prasna.)

3. The Appearance and Stature of Budha.

Budha is sometimes said to be twelve cubits in height, and
sometimes eighteen cubits; but in the latter case either a dif-
ferent measure is used, or the nimbus on the top of his head is
included, which extended above him six cubits.

When Budha resided in the wihdra called Purwardma, built
by the upasikawa Wisakha, he overcame the astir Rahu, in the
following manner. The déwas and asurs having heard bana, ex-
pressed their delight to Rahu, recommending him to go and hear
for himself the same good word. The astr enquired what kind
of a person Budha was, when they deseribed'a few of his charac-
teristics, but declared that they were unable to tell all. Among
other things they told him that Budha was twelve cubits high ;
but on hearing this he said, ‘‘ Why should I, who am 4,800 yo-
378 A MANUAL OF BUDHISM.

janas high, go to see Budha, who is only twelve cubits high?”
The déwas replied that if a hundred or a thousand astrs were
placed one upon another, they would be unable to reach the
height of Budha. Rahu then resolved that he would go and see
him, that it might be known which was the taller. His intention
was perceived by Gétama, who commanded Ananda to spread a
carpet, that he might recline upon it. Upon this carpet he lay
down, with his head towards the south, and his face towards the
east, like a lion in repose. When the asur had seen his beauty
and remained looking at him in astonishment, the sage asked
what it was that he was noticing with so much interest. Rahu
said that he was trying to discover the end of his foot, but was
not able to reach it. ‘No,’ exclaimed Budha, “‘nor would you
be able to reach it, were you even to see the highest of the
brahma-ldékas.”” When this was said, the asir had not seen his
mouth; but he thought that if his feet were thus wonderful, his
mouth must be above all praise. And now he confessed that he
was a believer in Budha; and promising to become his devoted
servant, he requested his protection. Then the sage permitted
him to see his mouth, and preached to him the bana, by which
many déwas were enabled to see the fruition of nirwana.*

At a time when Budha visited the city of Rajagaha, there re-
sided in the same city a brahman, called Atula, who having
heard that neither Sekra, Maha Brahma, Vishnu, Mahéswara,
nor any of the rishis was able to measure the height of Budha,
thought within himself it was a singular thing that they were
unable to tell the height of one who was only of the ordinary
stature: about twelve cubits. He, therefore, procured a bamboo
sixty cubits long; and when Gdtama entered the city, he stood
near him with it; but it did not reach. even to his knees. He
went home in sorrow, at not succeeding in his attempt; but the
next day he fastened another bamboo of the same length to the
end of the former one, so that it was now 120 cubits long; and
when Budha approached, he stood with it at the entrance of the
city; but he soon found that it was still insufficient. Budha
then enquired why he stood near him, with his two bamboos
fastened together, and placed erect; and when he replied that it
was to ascertain his height, the teacher of the three worlds said,

* Neither the asirs nor the dwellers in the Wasawartti déwa-léka can
enter the paths.
VIII. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 379

“ Brahman, if you were to fill the whole circuit of the earth with
bamboos, and could find out a way of fastening all these together,
end to end, even this would be an insufficient instrument to
measure my stature. No one can compute the number of the gar-
ments, ornaments, couches, chariots, slaves, cattle, villages, fields,
pearls, and gems, I have given in alms since the time when I re-
solved upon becoming Budha; nor can any one calculate the
number of eyes, heads, and children I have given; and if a lac, a
kela, or an asankya of brahmans like yourself were to try to dis-
cover the virtue of my paramitas, all that they could discover
would be only like the eye of a needle in comparison to the sky,
or a mustard seed to the great ocean, or the portion of mould
taken into the mouth of a worm to the whole earth. In like
manuer, no creature whatever is able to comprehend my stature ;
therefore, cease, brahman, from thy attempt.” (Sadharmmda-
lankaré.)

It is difficult to describe the appearance of Budha; and for
this reason. He could walk in a space not larger than a mustard
seed ; yet on one occasion, he placed his foot on the earth, then
on the rock Yugandhara, and next on the summit of Maha Méru,
by which means, at three steps, he reached the heaven of Sekra.
This was done with as much ease as a man crosses the threshold
of his house; yet the stature of Gdtama remained the same; he
did not increase in size, nor did the mountains become less.

4. Budha’s manner of Walking.

The manner in which Budha walked excited universal admira-
tion. At the time he resided in a cave, near some sal trees, at
the rock Wédiya, he was seen by an owl of the race of Kosiya,
who greatly admired his manner of walking, as he went to the
village to receive alms. On his return, the owl again looked
at him with the utmost affection, and on his arrival at the cave
paid him adoration. Budha then smiled, and when Ananda
asked the reagon, he said that the owl, by reason of the merit it
had thus received, would hereafter be free from disease, and
would escape birth in any of the four hells during many ages, as
it would always be born either as a man or asa déwa; and that it
would afterwards become the Pasé-Budha, Sdmanassa, and attain
nirwdna. (Sadharmmalankéré.)
380 A MANUAL OF BUDHISM.

At another time, when Gdétama was walking in a manner that
was marked by the utmost propricty, he was asked by the ascetic
Ardha who was his preceptor. He replied that he was self-
taught. When he went abroad with his attendant Ananda, that
he might bless the world, he appeared like the full moon accom-
panied by the planet Guru (Jupiter). If there were any thorns,
stones, roots, potsherds, rocks, or other substances that would
hinder him or obstruct his progress, they removed from his
path of their own accord, and left it clear; if there was mud, it
became dry; or if there were holes, they became filled up; if
there were any elevations, they passed away, like butter that
sees the fire, until the whole path was as level as the head of a
drum, and the air appeared as if sweetened by perfumes. If he
passed any being that was in pain, though it were in an agony
equal to hell, it ceased in an instant; and when his foot touched
the earth, alotus sprang up atevery step. (Sadharmmdalankaré.)

The foot of Gétama came to the ground as lightly if it had
been cotton wool. When the winged horse passes swiftly over
water lilies, its course may be seen by the bending of the
flowers, but it leaves no impression of its footstep: and in like
manner, the footstep of Budha was without a trace. It was in
kindness that this was appointed. Budha was usually sur-
rounded by a crowd of people; and if he had left the impression
of his foot, as he walked along, they would have been wishful to
honour it; they would not have trodden in the same place; and
thus their progress would have been impeded. (Sadharm-
maratnakdré.

On some occasions, when Budha was about to ascend the
throne upon which he sat, he came through the ground, and
rose up at the place, like the sun rising over Yugandhara: and
at other times he went through the sky. During his progress
from place to place, the light that shone from his body was like
the glory proceeding from Maha Brahma, or the splendour of
the gems in the royal diadem on the day of the king’s anointing,
or a canopy adorned with gold and silver, or a garland of the
most beautiful flowers, or an alms-hall filled with sweet-scented
flowers and perfumes. (Prjdwaliya.)
VIII. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 381

5. The Beauties of Budha’s Person.

These are divided into three kinds:—1l. The 216 Mangalya-
Jakshana, of which there were 108 on each foot. 2. The
32 Mahapurusha-lakshana, or superior Beauties. 3. The 80
Anuwyanjana-lakshana, or inferior Beauties.

(1.) The 216 Mangalya-lakshana.—l. The chakra circle.
2. Two thousand lines proceeding from the centre of the circle,
like the spokes of a wheel. 3. The rim round the extremity of
these lines, like the outer frame of a wheel. 4. Small circles
between the lines, within which were the representations of
flowers. These four were called the chakrawartti - lakshana.
The remaining 212 were as follows: on each foot was a small
drum, a swastika,* a cymbal, a frontlet, the hood of a nayd, an
ornament in which flowers are placed, a garland, a gem, an
ornament for the head, a royal couch, a palace, a festive arch, a
white umbrella, an elephant’s tusk, a sword of state, a talipot
fan, a peacock’s tail, two chdmaras of different kinds, a jessamine
flower, a blue water lily, a red water lily, a red lotus, a white lotus,
a full vessel, an alms-bowl, a white sea, a blue sea, a coral sea, a
golden sea, a sakwala-gala, the forest of Himéla, a Maha Méru,
a discus, the palace of the sun, the mansion of the moon, the
isles of the east, the isles of the west, the isles of the north, the
isles of Jambudwipa, a chakrawartti surrounded by his retinue,
a right-handed conch, a golden fish, the seven rivers, the
Yugandhara and six other concentric circles of rocks, the
Anétatta and six other lakes, the king of the garundas, a
makara,t two festive flags, a golden litter, the rock Kaildsa, a
royal tiger, a lion, a horse of the breed Walahaka, an elephant
of the breed Updsatha, a nayd, a hansa, a bull, an elephant of
the breed Erawana, a mariner, a surabhi-dénu or cow that gives

* A kind of mystical figure, the inscription of which on any persoti or
thing is generally considered to be lucky ; amongst the Jainas it is the emblem
of the seventh deified teacher of the present age.—Wilson’s Sanskrit
Dictionary. This figure is found in many magical diagrams, and in Runic
inscriptions and amulets; itis the hammer of Thor; and is seen on some
ancient Etruscan vases that were dug up at Rome, in 1817. It is also very
commonly seen on the ancient coins that were struck by the Budhist
monarchs of India. feowg

+ A sea-monster ; the upper extremity of its body being like an antelope,
and the lower like a fish. It answers in the Indian zodiac to the Capricornus
of the west.
382 A MANUAL OF BUDHISM.

whatever is desired, a kindurdé, a chanda-kindur4, an Indian
cuckoo, a peacock, the bird kos-lihiniyé, a brahmany kite, a
Greek partridge, the six déwa-ldkas, and sixteen brahma-ldékas.*

(2.) The thirty-two Maha - purusha - lakshana or superior
Beauties—1. The feet of Budha were like two golden sandals.
2. There was a chakra, or wheel, in the centre of the sole.
38. His heels were like balls of gold, but extremely soft. 4. His
fingers tapered gradually to the end. 5. The palms of his
hands, and the soles of his feet, were as soft as cotton dipped in
oil. 6. The palms and soles appeared like richly ornamented
windows. 7. His instep was high. 8. His legs were like those
of an antelope, round and full. 9. His arms were straight, and
so long that without bending he could touch his knee. 10. His
secret parts were concealed, as the pedicle of the flower is hid
by the pollen. 11. His skin was soft and smooth, as an image
polished by the tooth of a tiger. 12. His body did not collect
dust or dirt, as the lotus is not defiled by the mud in the midst
of which it grows. 13. The hair on his body was smooth, not
rough or straggling. 14. All the hairs of his body curled
towards the right hand. 15. His body was perfectly straight.
16. The soles, palms, shoulders, and back, were rounded and
full, 17. The upper part of his body was full, like that of a
lion. 18. His antardsas were like a golden oven. 19. His body
was high, like a banian-tree, and round, like the same tree, ie.
the breadth was proportioned to the height. 20. His neck was
like a golden drum. 21. The seven thousand nerves of taste
all bent towards the tongue, so that he was sensible of the
slightest flavour. 22. He hada lion’s strength. 23. His forty
teeth were all of equal size. 24, His teeth were perfectly
white, as if made from a conch shell. 25. His teeth were like
a row of diamonds, without any orifices. 26. His teeth shone
like the stars of a constellation. 27. His tongue was so long
that by putting it out he could touch his forehead, or the orifices
of his ears. 28. His voive was eight-toned, like that of Maha
Brahma, and melodious as that of the Indian cuckoo. 29. His
eyes were blue, and sparkled like sapphires. 30. His eyes were
round, like those of a new-born calf. 31. Upon his forehead

* The order in which these signs are enumerated is not always the same.
T have taken more pains than the matter is worth, to procure a perfect list,
but some signs are yet wanting to complete the number required.
VIII. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 383

was a lock of hair, curling towards the right.* 32. Upon
his forehead, extending from ear to ear, was, as it were, a
frontlet.

(3.) The eighty Anuwyanjana-lakshana, or inferior Signs.—
1. The form of Budha was beautifully moulded; the members
of his body were proportioned to each other; his body was
round or plump; his nails were of a copper colour, high in the
centre and sloping to the sides, and smooth; the calf of the leg
was strong and firm; the sole was flat, so as to touch the
ground in all places alike; his gait was like that of the royal
elephant, lion, hansa, and bull; the hair of his body inclined
towards the right hand; his knees were well rounded; the
navel had no perforation, it was deep, and bent towards the
right hand; his shoulders were like those of the royal elephant ;
his members were properly divided; proportionate, full, ex-
tremely soft, and well put together, so as to be easily known or
distinguished; his body was without a spot, symmetrical, pure,
and clear; he had the strength of a kela of elephants; his
nostrils were high; his gums were red; his teeth were clean,
round, and well set; his senses were very acute; his lips were
red; his mouth was long; the lines on his hands were long,
deep, straight, and auspicious; his temples were full; his eyes
were long and broad, and of five rays; his hair was gradually
turned ; his tongue was soft, thin, and red; his ears were long ;
his head was well made, round, without any irregularities, and
not thick; his body was erect, like an umbrella; his forehead
was long and broad; his eye-brows were soft, uniform, large
and long; his body was soft, shining, and emitted a pleasant
smell; the hair of his body was uniform, soft, and of a blue
colour; the drawing of his breath was gentle, almost imper-
ceptible; his mouth smelt sweetly; the hair of his head was
blue, soft, uniform, not tangled, and in just proportion; and his
body emitted rays to the distance of a carpenter's cubit.t
(Pijadwaliya.)

* Among the ancient Egyptians, figures of the gods were distinguished by
the beard turning up at the end.—Wilkinson’s Ancient Egyptians.

+ It is difficult to tell why many of the signs here enumerated are called
beanties ; and the whole series taken together presents a singular standard of
taste. The superior signs are repeated among the inferior; and even in the
same Class there is a constant repetition of the same idea, which renders the

translation of some of the terms difficult; different epithets being used,
particularly with regard to the attribute of softness, but all having the same
384 A MANUAL OF BUDHISM.

6. The Deportment and Virtues of Budha.

There are sixty hours in the day, thirty of which belong to
the night, which is divided into three watches, of ten hours
each. Budha slept during one-third of the third watch, or
three hours and one third. In the first watch he said bana; in
the second watch he answered questions put to him by the
déwas; and in the first division of the third watch he slept, in
the second exercised meditation, and in the third looked abroad
in the world to see what being or beings should be caught in the
net of truth during the day. (Amdwatura.)

There was a learned brahman, called Brahmayu, who resided
in the city of Mithila. To the same place came Gétama Budha ;
and when the brahman heard of his arrival, knowing his fame,
he commanded his disciple Uttara to go and test his knowledge.
The disciple enquiring how he was tc know Budha, Brahmayu
replied, ‘You might as well ask how you are to know the earth
upon which you tread; have you not read, and have I not
taught you from the four Vedas, that such and such are the
signs of a Budha.” Uttara then went to the wihdra, where he
remained seven months; after which he returned to Brahmayu,
and informed him in what way the sage conducted himself,
setting forth at length the beauties of his person, and the pro-
priety of his behaviour in all circumstances and upon all
occasions. :

Uttara proceeded: When Budha walks, he places his right
foot first, whether he has been sitting, standing, or lying. He
does not take wide strides, but walks at a solemn pace; nor does
he take short steps; even when late, he does not walk too
quickly, but like a priest passing along with the alms-bowl. He
does not wait for the priests when they have lagged behind; he
does not strike his knees or his ankles against each other when
he is walking; he does not lift his shoulders up, like a man in

significaticn. In some instances there appear to be contradictions.—The
king of Sagal objected that the prince Sidhartta could not have had the
beauties that are attributed to him, because they were not possessed by
either of his parents, and the child must be like its father or its mother ; but
Nagaséna referred him to the beautiful lotus, with its hundred different hues,
which is formed in the water and springs from the mud, but neither in colour,
odour, or taste, is like the elements from which it is produced.—One of the
titles of the king of Siam is, “the pre-eminently merciful and munificent,
the soles of whose feet resemble those of Budha.’’
VIII. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 385

the act of swimming; nor does he throw them back, like the
branch of a tree bent in the form of a snare; nor does he hold
them stiffly, like a stake stuck in the soft ground or a person
who is afraid of falling when walking in a slippery place; nor
does he throw them hither and thither like the movements of a
doll with wires. Only the lower part of his body moves when
he walks, so that he appears like a statue in a ship; the upper
part being motionless, those at a distance cannot perceive that
he moves. He does not throw his arms about, so as to cause
perspiration or produce fatigue. When he wishes to see any-
thing that is behind him, he does not turn his head merely, but
at once turns round the whole body, like the royal elephant. He
does not look upwards, like a man counting the stars, nor does
he look downwards, like a man searching for some coin or other
thing that he has lost. He does not look about him, like a man
staring at horses or elephants, nor does he look before him fur-
ther than the distance of a pluugh or nine spans; anything
further than this distance he sees only by his divine power, not
with the natural eye. When he enters any place, he does not
bend his body, nor carry it stiffly. When about to sit down,
moving gracefully, he does not place himself at a greater or less
distance from the seat than a footstep; he does not take hold of
the seat with his hand, like a person sick, nor does he go to seat
himself like a person who has been fatigued by working, but
like a person who suspends something very carefully or who
puts down a portion of silk cotton. When seated in any place,
he does not remain doing something foolish, like a priest playing
with drops of water in the rim of his alms-bowl, or twirling his
fan. He does not scrape his foot on the floor, nor does he put
one knee above the other. He does not place his chin upon his
hand. He never appears as if he was in any way afraid, or in
any trouble. Some teachers, when they see any one coming to
them to make enquiries upon religious subjects, are in doubt,
not knowing whether they will be able to answer them or not;
others are in perplexity, not knowing-whether they will receive
the necessary alms or not; but Budha is subject to none of these
trials, as he is free from all the doubts and fears to which others
are subject. When receiving gruel, or other liquid, he does not
hold the alms-bowl too firmly, nor does he place it too high or
too low, or shake it; holding it in both hands, he neither
2 ¢
386 A MANUAL OF BUDHISM.

receives too much nor too little, but the proper quantity. He
does not scrape the bow] when washing it, nor wash the outside
before the inside. He washes his hands at the same time, and
not after he has put down the bowl. He does not throw the
water to too great a distance; nor near his feet, so as to wet his
robe. When receiving solid food, he holds the bowl in the same
manner as when receiving liquids. When eating, three parts
are rice, and only a fourth part condiment (curry). Some per-
sons, when eating, take more condiment than rice, and others
more rice than condiment ; but Budha never exceeds the proper
proportion. The food taken into his mouth he turns over two
or three times; not a single grain is allowed to pass into the
stomach without being properly masticated, so that it is like
flour ground ina mill. No partis retained in his mouth; nor
does he take more until the previous mouthful has been swal-
lowed. The déwas always give to his food a divine flavour, and it
does not produce the same consequences as in other men. He
does not eat to gratify his appetite, ike the common people;
nor to increase his size, like kings and other great ones ;. nor to
render his body beautiful, like those who are licentious; nor to
render his person agreeable, like dancers and others. He merely
eats to sustain existence, as a prop is put to a falling house, or
oil to the wheel of a wagon, or salve to a wound, or medicine is
taken by the sick, or a raft is used to cross the river, or a ship
the sea. When he has done eating, he does not put his alms-
bowl by as if it were a thing he cared about; nor does he, like
some persons, wash it or dry it or fold it in his robe, to preserve
it from dust. His meal being finished, he remains a moment
silent; unless he has to give the benediction in favour of the
person who has presented the food. There are some priests who
hurry over the bana spoken as a benediction, if there be a child
crying, or urgent business, or if they be suffering from hunger.
There are some again who talk with the people about sowing
and ploughing and such matters, instead of saying bana. But
Budha says it deliberately, and on no account omits it. Nor
when eating the food given him, does he wish for any other, or
ask what kind of rice it is, or disparage it. He does not say
bana in such a way as to make it appear as if he wished to be
invited again the next day, or the day after; nor when he sees
any one cooking does he begin to say bana with the hope of
VIII. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 387

receiving a portion when it is ready. Budha says bana that he
may impart instruction. When passing from one place to
another, he does not go too fast, so as to fatigue his attendants,
nor too slowly; but at a becoming pace. He does not let his
robe come too high or fall too low. There are some priests who
put the robe close to the chin, or let it come so low as to cover
the ankles, or put it on awry, or so as not to cover the breast.
Budha avoided these extremes; he does not put on his robe so
loosely as to allow it to be ruffled by the wind, nor so tightly as
to cause perspiration. After walking, his feet are washed,
unless he has walked upon the pavement alone. He then reflects
on the inspirated and expirated breath, and practises meditation.
When he enters a wihara, he delivers his discourse to the priests
in kindness. He does nct address the great ones of the earth by
high titles, but speaks to them as to other men; nor does he
address any one in jest; but speaks as if what he says is of
importance. His voice is pleasant in its tone, and his manner
of speaking is free from hesitation ; his words came forth con-
tinuously, and being uttered from the navel they are loud, like
the rolling thunder. (Brahmayu-sitra-sanné.)

Budha took no thought relative to the retinue of priests by
which he was attended; he did not reflect that it was by his
means they had received these privileges; he did not think
within himself, They are mine. True, upon one occasion he
said, that like as he was the means of privilege to a great number’
of priests, so when Maitri Budha appeared, he would be the
same; but he said this without reflecting on what he said, or
thinking for a moment relative to the priests, They are mine;
even as the earth sustains the beings that are upon it, or the
shower brings gladness to those who partake of its effects, with-
out reflecting in any way that these consequences have taken
place. (Milinda Prasna.)

In the practice of things difficult to be performed, Budha had
no equal. Rejecting all kinds of garments that would be
beautiful to look upon, or in their texture pleasant to the body,
he wore only the simple robe, made of thirty pieces of cloth ;
but he was in this way a myriad times more beautiful than if he
had been arrayed in the most costly ornaments. Rejecting
all golden vessels, he took his food from a vessel of dark clay.
Avoiding palaces, couches, and splendid coverlets, he reposed at

2c2
388 A MANUAL OF BUDHISM.

the foot of a tree, in the forest, in lonely places. What others
could not do he accomplished in a manner the most excellent.
(Sadharmmdlankéré.)

There were eight things required of those who approached
Budha :—1. Not to look at him in a sideway direction. 2. Not to
take a more honourable place than that which was occupied by the
sage. 3. Not to go so near as that when speaking saliva would
fall upon him from the mouth. 4. Not to remain so far off as
to oblige him to shout when speaking. 5. Not to stand to wind-
ward, so that the breeze would strike first upon their bodies, and
then upon Budha. 6. Not to stand to leeward, so that the
breeze would strike first upon Badha, and then upon them.
7. Not to stand in a higher place, so as to require him to lift up
his head. 8. Nor in a lower place, so as to require him to bend
his head. These observances were required when approaching
any great man, but more especially in the presence of Budha.
(Pujdwaliya.)

7. The Kindness of Budha.

The words of Budha were never intended to cause pain. The
strongest term of reproach that he ever addressed to any one
was, mogha purisa, vain man. On one occasion he reproved the
priest Kalandaka-putra; but it was as the physician who uses
powerful medicine for the curing of his patient; or who pre-
scribes the most loathsome medicaments for the same purpose;
or it was the parent who from affection chastises his child. A
profusion of fine cotton, though in size it were like a rock, might
fali upon any one without his being hurt; and thus lightly fell
the words of Budha upon those whom he addressed.

The methods that he took, in order that he might the more
effectually teach those who came to him, were many; as when
he made an image of himself, in which he revealed to Séla the
sign that he could see in no other way, which sign was seen by
the brahman alone, though at the time he was accompanied by
300 disciples ; just as when a man feels pain, it is felt by himself
alone, and not seen by another, and as a sprite may appear to
one person alone, though he be in the midst of many. To
Nanda he exhibited a beautiful déwi in the world of Sekra, that
he might be induced thereby to despise the earthly princess upon
whom he had placed his affections. In other ways also, or by
VIII. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 389

‘other stratagems, he imparted instruction to his followers. In
this he acted like the skilful physician, who tries the emetic or
the purgative, and who at one time cures by anointing and at
another by injection.

it was declared by Budha to Ananda, that there are no con-
cealed doctrines belonging to the Tatagatas; nevertheless it is
said in the Malunka-stitra that when Mdlunka asked Budha
whether the existence of the world is eternal or not eternal, he
made him no reply; but the reason of this was, that it was
considered by Budha as an enquiry that tended to no profit;
and it was not the practice of the Budhas to reply to any
question, the purport of which was not designed in some way or
other to assist in the overcoming of successive existence and the
reception of nirwana.

It is said that at one time, when Budha was preaching the
bana, about sixty priests, who were imperfect in the faith,
vomited forth warm blood. The king of Sagal objected to
Nagaséna that this was contrary to the declaration that Budha
is a benefit to all, and a disadvantage to none. Nagaséna:
“The throwing up of the blood by the priests was not caused by
Budha; it was’ their own act.” Milinda: “But if Budha had
not said bana, would it have taken place?” Nagaséna: “ It
would not; whilst the priests were listening to the bana, a fire
was kindled within their bodies, and this fire caused the coming
forth of the warm blood.” Milinda: ‘Nevertheless, it must
have been Budha who was the principal cause of their de-
struction. Thus, there is a naya, that lives in an ant-hill; but a
man comes and breaks down this mound, that he may take
away the earth, by which means the hole in which the snake
lies is filled up, and because it cannot breathe it dies; now is
not the death of the snake most clearly caused by the man ?’”’
Nagaséna: “It is.” Milinda: “Just in the same way, the
death of the priests was caused by Budha.” Nagaséna: ‘ When
Budha says bana, it is not to produce anger in any one; it is to
preserve those who hear it from anger and hatred. When any
one receives it with a willing mind, it brings forth the fruition
of the paths (to nirwana) ; but when any one hears it with an
evil mind, he is brought to destruction. Thus, a man shakes a
tree laden with fruit, whether it be of mango, jambu, or some
other kind; the fruits that have a strong stalk remain upon the
390 A MANUAL OF BUDHISM.

tree, but, if there are any of which the stalk is decayed, they
fall to the ground ; just so it is with the bana of Budha; they
whose minds are prepared receive from it benefit, but they
whose minds are averse receive from it no benefit; they fall
again into the ocean of existence. Again, in ploughing a field,
for whatever kind of grain, many thousands of blades of grass
are destroyed ; or in putting the sugar-canes to be crushed in
the mill, any worms that there may be upon them must perish:
in the same way, the mind that is rightly disposed receives
benefit from the bana, whilst that which is evil is still exposed
to the sorrows of existence.” Milinda: ‘‘ But was it not through
the preaching of the bana that the priests died ?” Nagaséna:
“The carpenter, in preparing the tree that has been felled, cuts
off the knots and branches, that all may be made smooth, whilst
he leaves untouched the parts that are free from these excre-
scences ; and in the same way, by the preaching of Budha those
who are seeking the paths are assisted, whilst the others perish.
Again, when the plantain tree has borne fruit, it dies; and
when the mare of the breed call Ajana has foaled, she also dies:
and when the robbers who have pillaged a country are doomed
to punishment, it is by their own act; in like manner, when the
sixty priests vomited forth warm blood, their destruction was
not caused by Budha, nor by any other being; it was their own
act.”

At another time, when Budha resided in the garden called
Amalaki, belonging to the Sdkya princes, near the city of
Chatuma, he was visited by Seriyut and Mugalan, who were
accompanied by 500 other priests; but when they proceeded to
meet the resident priests, so great a noise was made in placing
their seats and putting down their alms-bowls and robes, that
Budha called out, ‘‘ Ananda, who are these persons that are
making a noise, like so many fishermen drawing their nets?”
Ananda informed him that it was occasioned by the arrival of
some stranger priests; on hearing which, he said further,
“ Ananda, assemble the whole priesthood, and tell the priests
who have acted like fishermen, no longer to remain near the
place where Iam.” The priests, on receiving this command, re-
tired to the council-chamber of the Sakya princes, who said to
them when they had been informed of their arrival, “ Sirs,
where are so many of you going at this unseasonable hour P”
VIII. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 391

The priests told them what had occurred; upon which they
went to Budha to intercede in their behalf, and said, ‘‘ My lord,
the seed newly sown, if it be not watered, perishes; the calf
that is away from its mother dies; so also will these priests,
newly appointed to their office, be discouraged if they see not
the great teacher; therefore, let them be forgiven.” Sahampati
Maha Brahma also came from the brahma-léka, and entreated
forgiveness for the priests. This being perceived by Mugalan,
by means of his divine eyes, he said, ‘ Priests, Budha grants us
permission to return; let us hasten to see him.” After they
had worshipped the sage, he said to Seriyut, ‘‘ What were the
thoughts that you entertained when you were sent away ?”
Seriyut replied that he began to think it would be better to
leave the practice of the precepts, and return to the world.
Upon hearing this, Budha said, “Seriyut, Seriyut, this is
enough; let no such thought hereafter be formed.” The same
question was then put to Mugalan; who replied, “I began to
think that Budha had abandoned the truth, and that I or Seri-
yut must see to the preservation of the priesthood.” For this
resolution he was commended by the great teacher, who said
that it was eminently good. When a man stumbles over a root,
or stone, or uneven ground, it is not the earth that throws him
down in anger, because the earth is incapable of feeling either
displeasure or satisfaction; nor is it from aversion that the sea
casts the dead body upon the shore; in like manner, it was not
the anger of Budha that caused the retirement of the priests, as
he was entirely free from any such feeling; it was the act of
the priests themselves, that forbade them to remain. It was
foreseen by Budha that the retirernent of the priests would
have a beneficial influence upon them; and it was on this ac-
count, out of kindness to them, that he exercised this act of
discipline. (Milinda Prasna.)

8. The Manner in which Budha said Bana.

When Budha said bana, if it were so designed, all the beings
in the sakwala might hear it, but if it were only designed for
some particular being or beings, others were unable to hear it,
though they might be only an inch away from those to whom it
was addressed. Thus when Budha, on a certain occasion, said
bana to Sekra, Mugalan, who was at that time in his own
392 A MANUAL OF BUDHISM.

dwelling, heard the Sadhu uttered by the déwa, but did not
hear the voice of Budha. (Amdwatura.)

By listening to the discourses of Budha, even animals were
assisted to enter the paths. On account of the want of merit,
they might not be able to enter upon this privilege at once, but
after one or two subsequent births they were prepared to receive
it. When Gdtama was preaching by the side of a pond near
the city of Champa, his sermon was heard by a frog, which
praised the sweetness of his voice, and exercised faith in him.
Immediately afterwards, a man who was watching some calves,
drove a stake into the ground, and inadvertently pierced the
head of the frog, so that it died; but it was born in the Tawu-
tist déwa-ldka, and had a mansion of gold twelve yojanas in
size. The déwa looked to see how it was he had attained this
distinction; and when he discovered the cause, he went to the
place where Budha was preaching, and worshipped him. Budha
was aware of all that had occurred; but for the benefit of those
who were standing near, he said, “ Beautiful déwa, who are
you? why do you worship my feet?’ The déwa then related
the circumstances under which he had gained his present hap-
piness; after which Gdtama delivered a discourse to him, and
16,000 people attained the paths. The déwa entered the path
sowan, and addressing the assembly, he said, “If I, who have
heard bana during so short a period only, have gained all this
beauty and splendour, undoubtedly those who listen long to the
great teacher will attain nirwana.” (Wisudhi-margga-sanné.)

The saying of bana by any one else, to those who were ac-
customed to hear Budha, was like the giving of a gem to those
who live in a palace of jewels, or a plantain to those who are in
the midst of a forest of sugar-cane, or the lighting a lamp in
the broad sunshine. Thus the upisaka Atula, with 500 others,
went to their religious preceptor, Réwata, to hear bana; but he
informed them that he was performing the exercise of dhyana,
and could not be disturbed, Dissatisfied with this reception,
they resolved to leave him, and went to Seriyut, who, without
delay preached to them part of the Winaya-pitaka; but they
said that this was like a torrent of rain that filled the ponds and
overflowed the fields; and they were still not contented, They
then went to Ananda, who said so little, that it was like the
thunder-cloud, which promises much but lets fall only a few
VIII. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 393

drops. Last of all they went to Budha,.who said neither too
much nor too little, but just sufficient for the mind to retain.
By this means Atula and the other upd4sakas were enabled to
enter the paths, and attain nirwana. (Sadharmmaratnakdré.)

In a né-tree, at the door of a léna, or cave, near the wihara of
Kelapaw, in Ceylon, resided a déwa. A young priest within
the léna one day repeated the Maha-samya-sitra, when it was
heard by the déwa, who called out loudly, Sadhu. The priest
enquired, ‘‘Who are you?” and the voice replied, “I am a
déwa.” The priest then asked, “Why do you call ont,
Sadhu ?”’ and the déwa said, ‘I heard the same stitra delivered
by Budha when he preached it in the great forest; you have
now said it exactly as it was spoken by him, without adding or
retrenching a single word.” The priest: “At that time the
assembly was immensely large; in what position were you when
you heard the words of the stitra?” The déwa: “TI resided in
the same forest; so many superior déwas arrived that there was
no room for me in all Jambudwipa; I therefore came to
Dimbultota, in Ceylon; but even there I was not able to
remain; I was driven onward by the pressure of the crowd,
until I arrived in Magam, in the province of Ruhuna, whence I
had to enter the sea called Golu, until the water was as high as
the neck; from this place I heard the sitra.” Priest: ‘‘ Could
you see Budha from thence?” Déwa: ‘“ Yes; as plainly as if
he had been close to me.” Priest: “On that occasion many
déwas became rahats; did you?” Déwa: “No.” Priest:
“Perhaps you entered the path sowdn?” The déwa was
ashamed to reply, as he had not entered even the first of the
paths, and said that this was not a proper question for the
priest to ask. The priest then requested to see the déwa, but
he replied that it was not possible for him to exhibit his whole
body ; he therefore put forth only a part of one of his fingers,
when the whole léna became full of light, as if the full moon
had risen. The déwa then worshipped the priest, and retired.
(Amdwatura.)

The king of Ségal enquired of Nagaséna how it was that
Budha, when at the foot of the bd-tree, refused to say bana
until entreated to do so by Maha Brahma, saying his conduct
was like that of a bowman who should take pains to acquire the
art of archery, and then never touch a bow, or that of an
394 A MANUAL OF BUDHISM.

athlete, who should study attentively the art of wrestling, and
then never enter the arena. Nagaséna replied, “ Budha per-
ceived that the dharmma is exceedingly subtle and occult; like
a hair that is split a hundred times, or a treasure covered by a
great rock; and that to release men from existence, on account
of the prevalence and power of evil desire, would be like snatch-
ing the prey from the mouth of an alligator. He therefore,
paused before he began the preaching of the bana; just as a
skilful physician, when he approaches his patient, considers
what medicine it will be proper to administer for the overcoming
of the disease; ora king, when anointed, thinks in what
manner all the various orders of his attendants and ministers
will have to be supported. When so exalted a being as Maha
Brahma entreated Budha to say bana, all the déwas and
brahmas learnt therefrom the greatness of its excellence, and
were willing to receive it, as when a king or principal
noble pays respects to any sramana priest, the worship of
all the other orders in the state follows as a natural con-
sequence.

On a certain occasion, when Nanda was expounding the bana,
Budha reflected that as his religion would endure so long, and
be beneficial to so many, it would be right that as a mark of
respect he should go and hear it preached. So he went in
disguise, and listened during the whole of the three watches,
until the dawn began to appear; when he came forth from his
concealment, crying out Sadhu, Sadhu, and declared that the
meaning of what he taught had been correctly explained. On
hearing this, Nanda arose from his seat, worshipped Budha,
and asked how he could endure the fatigue of listening so long.
The sage replied, “ Is it at all wonderful that I have listened to
you during the three watches? I could remain to hear bana,
not merely during a single day, but through a whole kalpa.”
From that time the people listened with greater delight to the
bana, as it had thus been praised by Budha. (Sadharm-
maratnakaré.)

9. The supernatural Endowments of Budha.

The dasa-bala, ten powers, or modes of wisdom, were pos-
sessed by Budha. 1. The wisdom that understands what
knowledge is necessary for the right fulfilment of any particular
VIII, DIGNITY, VIRTUES, AND POWERS OF BUDHA. 395

duty, in whatsoever situation. 2. That which knows the result
or consequences of karma. 3. That which knows the way to
the attainment of nirwana. 4. That which sees the various
sakwalas. 5. That which knows the thoughts of other beings.
6. That which knows that the organs of sense are not the self.
7. That which knows the purity produced by the exercise of the
dhydnas. 8. That which knows where any one was born in all
his former births. 9. That which knows where any one will
be born in all future births. 10. That which knows how the
results proceeding from karma may be overcome.*

The eighteen budha-dharmma were as follows:—l. The
seeing of all things past. 2. The seeing of all things future.
3. The seeing of all things present. 4. Propriety of action, or
that which is done by the body. 5. Propriety of words, or that
which is done by speech. 6. Propriety of thought, or that
which is done by the mind. 7. The establishment of his
intentions, so that they cannot be frustrated by another. 8.
The similar establishment of his doctrines. 9. The same with
that which proceeds from samadhi. 10. The same with that
which proceeds from wirya. 11. The same with that which
proceeds from wimukti. 12. The same with that which pro-
ceeds from pragny4wa. 13. Avoiding pleasures, or anything
that might excite ridicule. 14, Avoiding strife and contention.
15. The possession of a wisdom from which nothing is hid, in
any place whatever. 16. Doing all things with due delibera-
tion. 17. Having some meaning, or intention, in all that is
done. 18. Not doing anything from an unwise partiality.

There is no limit to the knowledge of the Budhas; and they
are the only beings ever existent of whom this can be pre-
dicated. To the knowledge of all other beings there is a limit,
differing in extent according to the merit of the individual.
From the Budhas nothing can be hid; all times as well as
places are open to their mental vision; they see all things as
distinctly as a man in a small apartment can see all things in it,
at high noon, in clear weather. The mind of the Budhas, when
it goes out after anything, is sure to discover it, as the well-
directed arrow of the skilful archer flies at once to the hair it is
intended to split; it does not go too far, it does not come too

* The three last powers are called triwidydwa.
396 A MANUAL OF BUDHISM.

short; it passes exactly to the right place. (Wisudhi-margga-
sanné.)

In the conversations that were held between Milinda and
Nagaséna, the king brought many objections against the supre-
macy and wisdom of Budha. It is said that all that it was
necessary for Budha to receive, such as robes, food, and
medicine when sick, he received without any trouble or effort
beyond that which was implied in the carrying of the alms-
bowl, as was his usual custom; but one day when he visited the
brahman village of Panchasala, no alms were given him, and he
returned with an empty bowl. The king of Sagal asked
Nagaséna how this occurred, and was told that it was through
the influence of Mara. “ Then,” said the king, ‘t the demerit of
Mara was more influential than the merit of Budha.” But
Nagaséna replied, ‘A man brings a present of honey to the
palace gate of a chakrawartti; but the porter, out of envy tells
him that the emperor cannot be disturbed at that untimely
hour, and sends him away without receiving the present. In
this case, the porter prevents the emperor from receiving the
honey; but he is not more powerful than the emperor, in-
asmuch as presents are pouring into the palace by a thousand
other channels; and in the same way, though Mara prevented
the people of Panchasila from presenting alms to Budha, the
déwas nourished his body with divine aliment, and he suffered
no loss from the withholding of the alms. There are four
modes in which alms may be prepared. 1. Adrishta, as when
food is prepared without the intention of presenting it to
Budha. 2. Uddissakata, as when food is prepared with the
express intention of giving it to Budha. 38. Upakkata, as when
food is placed before Budha. 4. Paribhdga, as when any
article has been presented to Budha, and become his personal
possession, whether it be a robe, alms-bowl, or other requisite.
When food comes under the head of adrishta, Budha may be
prevented from receiving it; but in those things that relate to
the other heads, no prevention can be exercised ; their reception
is certain. Whatever being were in any of these instances to
attempt to hinder Budha from receiving that which was in-
tended for him, or to take from him that which he has received,
his head would cleave into a hundred or a thousand pieces.
There are four privileges that exclusively belong to Budha, viz.,
VIII. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 397

No one can take from him the food that bas been set before
him, or prepared for him, nor any of his personal possessions ;
no one can prevent the shining of the rays that proceed from his
body ; no one can prevent the exercise of the power he possesses
of knowing any matter with which he wishes to be acquainted ;
and no one can take his life. Mara was in the brahman village
in disguise; but as the thief when detected is cut into a
thousand pieces, or the adulteress impaled, so will Mara suffer
for his opposition to Budha; and therefore his demerit was not
more powerful than the merit of Budha.

It is said that when Budha walked abroad, though the earth
does not possess a mind (achétana), the low places in his path
became elevated, and the high places plain. Nevertheless, on
one occasion the fragment of a stone struck the foot of the great
teacher. These declarations appeared to Milinda not to coin-
cide; but Nagaséna informed him that the fragment did not
strike the foot of Budha from any inherent or natural cause.
A large stone was aimed at his head by Déwadatta; but
through the merit of the sage two large rocks arose from the
earth, and at the distance of twenty cubits from Budha met the
stone that had been hurled against him, when a small fragment
was broken off by the concussion, which on falling struck his
foot. Thus, when any liquid, whether it be milk, honey, ghec,
or gruel, is taken up by the finger, part of it is lost; as it drops
from the end ; it does not come to the proper place; or when
fine sand is taken in the hand, part of it escapes; or when rice
is eaten, part of it falls from the hand as it is conveyed to the
mouth; and the breaking off of the fragment of a stone was
only like the remnant or part that is wasted and lost, of which
no notice is taken. When dust is raised by the wind, it falls
here or there as it may happen, and the withered leaf when it
falls from the tree is in the same manner carried in this direc-
tion or in that as the case may be; in the same way, the frag-
ment, when broken from the stone, must fall in some direction,
and it fell upon the foot of Budha; the stone was arrested in its
course, but the breaking off of the fragment was a casual
circumstance, exterior to the main occurrence.

It might be said that if Budha was all-wise, he would not
have been moved to forgive Seriyut and Mugalan, when the
priests who accompanied them made a noise near the wihara in
398 A MANUAL OF BUDHISM.

which the sage resided, at the intercession of the Sakya princes
and Maha Brahma. But the wife gratifies her husband by dis-
playing before him his own treasures, and even the barber
pleases the king when he dresses and combs his bair; in like
manner, the princes gained forgiveness for the priests by re-
peating to Budha what he already knew.

The king of Sagal one day said to Nagaséna, “‘ Did you ever
see Budha?” and the priest replied that he had not. Milinda:
“ Did your preceptor ever see him?”  Nagaséna: “No.”
Milinda: “Then there is no Budha” Nagaséna: ‘“ Did you
ever see the Uha river, in the forest of Himdéla?” Milinda:
“No.” Nagaséna: ‘t Did your father ever see it ?” Milinda:
“No.” Nagaséna: “Then there is no Uha river.” Milinda:
“Though neither I nor my father ever saw it, still there is such
ariver.” Nagaséna: ‘‘So also, though neither I nor my
teacher ever saw Budha, there is such a being.” Again, the
king enquired how Nagaséna knew that Budha, whom he had
not seen, was supreme; and the priest replied that he knew it
in the same way as persons who have never seen the sea know
that it is broad and boundless, and receives the waters of the
five great rivers. The priest said also, ‘‘ There was formerly in
this city of Sagal a learned preceptor called Tissa; though he
has been dead many years, we know that such a person existed
by the writings he has left; in like manner, any one who reads
the discourses of Budha now extant, may learn therefrom that he
is supreme.”

The king, on another occasion, said to Nagaséna, “ Did Budha
know all things? Did he see all things?” Nagaséna: “ Yes.”
Milinda: “Then why did he forbid things after they had been
done by his disciples; would there have been any harm in
forbidding them previously ?” Nagaséna: “There is in this
your city a wise physician; he is acquainted with the properties
of all kinds of medicine; does he administer the medicine
previous to the disease, or after?” Milinda: “ After its ap-
pearance.” Nagaséna: ‘Even so, though Budha knew all
things; he did not forbid that which was done by his disciples
previous to the performance of the act, but after it was accom-
plished.”

Another objection was brought by Milinda against the perfec-
tion of wisdom claimed by Budha, in this form: “It was
VIII. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 399

declared by Budha that he perfectly understood all that he
taught or enjoined, and that he enjoined nothing whatever that
he did not thus understand; and yet at another time he gave
the priests permission, if so disposed, to omit attending to some
of the ordinances he had enjoined; now they must at first have
been propounded in ignorance, or without an adequate cause.”
Nagaséna replied, ‘“‘ This was done merely that he might try the
priests. Thus, the chakrawartti addresses the prince who is to
be his successor, and says, Son you will have to reign over the
whole of the people of Jambudwipa; the cares of state are
many; it will therefore be better for you to take no notice of
the more barbarous nations. But the prince, from his love of
power, pays no attention to this advice. In like manner,
though Budha gave permission to his priests to omit attending
to some of his ordinances, he knew that they would not do so,
from their love to the dharmma, and their wish to be relieved
from the evils of existence.”

The ordination of Déwadatta by Budha was commented on by
the king of Sagal, who said to Nagaséna, ‘If Budha knew,
when he ordained Déwadatta, that he would cause a division of
the priesthood and have to suffer during a whole kalpa the
punishment of hell, it cannot be true that he loves all sentient
beings, pities them, and turns away the misfortunes that
threaten them; or if he did not know that he could commit
the crime, he is not all-wise, and the declaration that he knows
all things is false; if he is all-merciful he is not all-wise; if he
is all-wise, he is not all-merciful.” Nagaséna: ‘“ Budha is all-
mercifal, and yet he is all-wise, though he ordained Déwadatta,
and thus gave him the power to commit the sin for which he
must suffer during a whole kalpa in hell. The apparent con-
tradiction is thus explained. Budha saw that on account of the
sins committed in former births, Déwadatta was doomed to pass
from hell to hell, during many lacs of kelas of years, so that
his punishment would be almost endless; but he also saw that
if he were ordained, though he would cause a division of the
priesthood and thus have to suffer during a whole kalpa in hell,
yet that the merit he would gain thereby would set aside the
severer punishment, and cut it off, so that it would not have to
be endured... Thus, if he had not been ordained, his punishment
would have been immensely greater than that which he has now
400 A MANUAL OF BUDHISM.

to suffer; and it was from seeing this that Budha ordained
him. Therefore Budha may be all-merciful, and yet all-wise.”
Milinda: ‘“‘ Then Budha’s mercy is on this wise; he punishes a
man, and then anoints his body with sesamum oil; he casts him
down, and then raises him up; he takes his life, and then
causes him again to live; see, what mercy! When he would
favour any one, he first causes him sorrow, and the consolation
comes afterwards.” Nagaséna: ‘‘ When Budha punishes any
one, or casts him down, or takes his life, it is that he may be
benefited thereby ; for the same reason that a father chastises
his child. Budha ordained Déwadatta, because he saw that
thereby a great degree of suffering would be prevented. As
when a noble who is in favour at court sees that a relative or
friend is about to suffer some severe punishment, he pleads for
him with the king, and mitigates the sentence, or obtains for-
giveness; so Budha interfered to arrest the punishment that
awaited Déwadatta. It was like the act of a skilful physician,
who cures a disease by the application of a powerful medicine.
When he sees a putrid and offensive sore, he cleanses it, cuts it
open with a sharp instrument, and cauterises it; but will any
one say that he does all this wantonly, or that he does wrong ?
When a man, carelessly walking along the road, runs a thorn
into his foot, aud another who follows him sees his misfortune,
and with another thorn, or some instrument, extracts the thorn
that has caused pain, does he do this wantonly, or from a cruel
disposition ? Is it not rather in mercy, that a greater evil may
be prevented P It was for the same reason, and with the same
intention, that Budha ordained Déwadatta.” When the king
heard this explanation, he acknowledged that his doubts were
removed.

The king of Sagal repeated the question that he had asked on
@ previous occasion respecting the wisdom of Budha, and again
enquired, “Does Budha know all things?” Nadgaséna replied,
“Yes; he knows all things, but the power that he possesses is
not at all times exercised; this power is attached to thought,
or there must be the exercise of thought in order to discover
that which he wishes to know; what he wishes to know he dis-
covers in a moment by the exercise of thought.” Milinda:
“Then if Budha must seek before he can find; if that which he
sees has to be discovered by searching, he is not all-wise.”
VIII. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 401

Nagaséna: “The power of thought in Budha is exceedingly
quick and subtle. I will explain to you how it is, but I can
only do it in a very inadequate manner. Thus, in one gela, or
load of rice, there are 63,660,000 grains; each of these grains
can be separately considered by Budha in a moment of time.
In that moment the seven-times gifted mind exercises this
power.” (Milinda Prasna.)
IX. THE ONTOLOGY OF BUDHISM.

I. THE ELEMENTS OF EXISTENCE.—II. THE ORGANIZED BODY.—III. SENSA-
TION.—IV. PERCEPTION.—V. DISCRIMINATION.—VI. CONSCIOUSNESS.—
VII. IDENTITY; INDIVIDUALITY ; AND MORAL RETRIBUTION.—VIII.
REPRODUCTION.—IX. KARMA. *

We have now done with the ancient legend, and its super-
natural accompaniments. We have to enter into another
region, and commence a course of observation that in its
character will differ widely from that which we have hitherto
pursued. We have, for a time, to shut out from our vision
the various orders of existence that have flitted before us in
bewildering profusion, and to chain down our attention to a
silent contemplation of the elements of our own being. We
are still in a world of mystery ; but this arises as much from
the difficulty of the subject, as from the manner of its illus-
tration.

Before we commence our task, it will be well to ascertain
the object, or motive, of our investigation. We should have
supposed, from what we have already seen, that the teachings
of Budha were of too practical a nature to allow of much
attention being paid to so abstract, and apparently unprofit-
able, a subject, as the one now before us. But it is not from
a vain curiosity, or to discover new objects of admiration, or
to enlarge the domain of science, we are to continue our
researches. It is to find out the highest illustration of the
great principle, that all being, every possible mode of exist-
ence, partakes of “impermanency, misery, and unreality.”
The Spartan prayer was, “Give us what is good and what is
beautiful ;” and Coleridge says, “ Poetry has given me the
habit of wishing to discover the good and the beautiful in all
that meets and surrounds me;” but the Budhist seeks to
realise the truth of a more ancient axiom, “ All is vanity and
IX. THE ONTOLOGY OF BUDHISM. 403

vexation.” The essential properties of existence are enu-
merated, in order to convince us that there is no self, or soul.
We are to contemplate the unreality of our being, that we
may learn to despise it, and place ourselves in such a posi-
tion that we may live above its agitations and secure its
cessation.

The elements of sentient existence are called khandas, of
which there are five constituents ; literally, five sections, or
heaps (1). 1. The organized body (2), or the whole of
being, apart from the mental processes. 2. Sensation (3).
3. Perception (4). 4. Discrimination (5). 5. Conscious-
ness (6).

In the Brahma Jala Sutra (Rev. D. J. Gogerly, Ceylon
Friend; Sept. 1838), we have an account of sixty-two hete-
rodox sects, which enumeration is said to include “all the
different modes of belief that were then in existence or could
exist.” They are divided into two great sections.

1. Those who reason on the past, containing eighteen
classes. 1—4. Those who hold the eternity of existence,
which arises from their having a recollection of former births,
or from induction. 5—8. Those who hold that some beings
are eternal and some mutable. 9—12. Those who affirm
that the world is finite, or that it is infinite, or infinite late-
rally but not perpendicularly, or that it cannot be predicated
ag either finite or infinite. 13. Those who doubt, or equivo-
cate, from various causes. 14—18. Those who suppose that
they and the world are uncaused, from their having pre-
viously existed in the brahma world in which there is no
consciousness.

2. Those who reason as to the future, containing forty-four
classes. 1—16. Those who hold a future state of conscious
existence, and that it is either material, immaterial, a mixed
state, or neither material or immaterial; that it is either
finite, indefinitely extended, a mixture of both states, or
neither the one nor the other; or that its perceptions are
either simple, discursive, limited, unlimited, happy, miserable,
mixed, or insensible. 17—24. Those who hold a future

2pD2
404 A MANUAL OF BUDHISM.

state of unconscious existence. 25—32. Those who hold a
state between consciousness and unconsciousness. 33—39.
Those who hold that death, at once, or ultimately, is annihi-
lation. 40—44. Those who reason on the mode in which
perfect happiness is to be obtained.

According to Gotama, the pure unmixed truth is not to be
found anywhere but in his own bana. To other teachers the
truth may appear partially; but to him alone does it appear
in unshrouded clearness and in its utmost amplitude. In
him it is not an acquisition, gained by means of some mental
process, nor is it a lesson taught by another. It is an intui-
tive underived power; a self-generated effulgence. By this
wnerring sage it is declared, that none of the sixty-two
opinions above enumerated are consistent with the truth; so
that, according to him, there is no state of future existence,
either conscious or unconscious, material or immaterial, mise-
rable or happy. And yet death is not annihilation. We
exist, and we do not exist. We die, and we do not die.
These appear to be contradictions; but we shall afterwards
learn that the seeming discrepancy arises from the com-
plexity of the system. There will be a future state of exist-
ence, but not of the individuality that now exists; and
though death is the dissolution of that which now exists, it
is not the annihilation of a potentiality inherent in that
existence.

It is evident that the four last of the khandas are results,
or properties, of the first; and if there be anything equiva-
lent to that which we call the soul, it must be found under
the first class. Now there are twenty-eight members of the
organized body, but among them no single entity is pre-
sented that we can regard as the primary and essential prin-
ciple to which all the other parts are accessories. It is the
office of life, or vitality, to keep together, or preserve, the
constituents of the organized body; and here its office ap-
pears to cease. We are told that it is a wind, or air, that
imparts the power by which the hand or foot, or any other
member is moved; but it is said again that the principal
IX. THE ONTOLOGY OF BUDHISM. 405

cause of muscular action is the hita, or mind. When we
search further, to find out what the mind is, we are still left
in uncertainty as to its real nature. There are mental ope-
rations presented, of various classes, but we can find no in-
strumentality by which these processes are conducted. The
second khanda, sensation, is the result of contact, and cannot
exist without it. The third, perception, and the fourth, dis-
crimination, are equally derived or dependent; they com-
mence and cease simultaneously with contact. And of the
fifth, consciousness, it is expressly stated it can only exist
contemporaneously with the organized body. On some oc-
casions, mind is represented as being merely a result, pro-
duced by the impinging of thought upon the heart, as sight
is produced by the contact of the eye with the outward form,
or of the ear with sound. At death, or consequent upon it
in the course of time, there is a dissolution, a “ breaking up”
as it is called, an entire evanishment of the whole of the
khandas, and of every part. of them. The elements, that
whilst in juxta-position, formed what we, in our ignorance,
call a sentient being, no longer produce the same effect, as
their relation to each other has ceased. Nor is it from want
of precision in the language, or defect in the enumeration,
that we are led to form these conclusions ; as it is expressly
stated to be a heterodox idea that represents the soul as
“flying happily away, like a bird from its cage.” At another
time we are informed by Gdtama that none of the khandas
taken separately are the self, and that taken conjointly they
are not the self. There is no such thing as a soul, the home
of aself, apart from the five khandas. There can therefore,
according to Budhism, be no such process as a transmigra-
tion, in the usual sense of the term, and I have not used it
in any of my illustrations.

The eastern mind has suffered much from its fondness for
analogy and metaphor. With the native authors the incon-
clusiveness of an argument is overlooked if it be supported
by a striking figure. By this means, they set aside the exist-
ence of the man (7). It is asked, What is a chariot? Are
406 A MANUAL OF BUDHISM.

the wheels (each part of the chariot being separately named)
the chariot? It is evident that they are not. Then, most
conclusively, there is no chariot. The chariot is a mere
name. In like manner, it is asked, What is a man? Are
the eyes (each member of the body being separately named)
the man? It is evident that neither the eyes, the feet, the
heart, nor any separately-named member of the body is the
man. Therefore, most conclusively, there is no man. The
man is a mere name. But they forget that whilst between
the wheel and the axletree there is no connection but that of
position, subjectively, and of name, objectively, there is a
mysterious communion between one member of the body and
another, so that “if one member suffer, all the members
suffer with it; or one member be honoured, all the members
rejoice with it.” Even upon their own system the compa-
rison fails, as they acknowledge a nexus of vitality in what
we call the man, to which there is nothing analogous in the
chariot.

A formula has been propounded by Gétama, called the
paticha samuppada, or the causes of continued existence.
Like the successive footsteps of the bullock when drawing the
wagon or the plough; or like the repeated undulations of a
wave, one flowing into the other; a process is continuously in
operation, in which there is the recurrence of certain educts, in
uniform regularity of sequence. “On account of ignorance,”
said Budha, in one of the Discourses that appear in the San-
yutta, as translated by the Rev. D. J. Gogerly (Ceylon Friend,
April, 1839), “merit and demerit are produced; on account
of merit and demerit, consciousness; on account of con-
sciousness, body and mind; on account of body and mind,
the six organs of sense; on account of the six organs of
sense, touch (or contact); on account of contact, desire; on
account of desire, sensation (of pleasure or pain); on account
of sensation, cleaving (or clinging to existing objects); on
account of clinging to existing objects, renewed existence
(or reproduction after death); on account of reproduction
of existence, birth; on account of birth, decay, death, sor-
IX. THE ONTOLOGY OF BUDHISM. 407

row, crying, pain, disgust, and passionate discontent. Thus
is produced the complete body of sorrow. From the com-
plete separation from, and cessation of ignorance, is the ces-
sation of merit and demerit; from the cessation of merit and
demerit is the cessation of consciousness ; from the cessation
of consciousness is the cessation of (the existence of) body
and mind ; from the cessation of (the existence of) body and
mind is the cessation of (the production of) the six organs;
from the cessation of (the production of) the six organs is
the cessation of touch; from the cessation of touch is the
cessation of desire; from the cessation of desire is the ces-
sation of (pleasurable or painful) sensation; from the cessa-
tion of sensation is the cessation of the cleaving to existing
objects ; from the cessation of cleaving to existing objects is
the cessation of a reproduction of existence; from a cessa-
tion of a reproduction of existence is the cessation of birth;
from a cessation of birth is the cessation of decay. Thus,
this whole body of sorrow ceases to exist.” There are three
terms in this series that will require further explanation: 1.
Ignorance. 2. The cleaving to existing objects. 3. Merit
and demerit.

1. The first term in this circle of generation is ignorance,
awidya. It is an abstract quality producing another abstract
quality, merit and demerit, karma; which karma produces a
third abstraction, consciousness; and this consciousness is
endowed with physical power, and produces body and mind,
in which is included all the particulars that in their aggrega-
tion form what is called a sentient being. We have no in-
formation as to the origin of awidya. How did it first arise ¢
To what was it then attached? These are questions to which
we have no answer, as no one but a Budha can tell how
karma operates, or how the chain of existence commenced.
It is as vain to ask in what part of the tree the fruit exists
before the blossom is put forth, as to ask for the locality of
karma. We can learn how error is produced in a being
already existent; but we are not taught, in any work I have
seen, how the primary karma, the first link (not in the circle,
408 A MANUAL OF BUDHISM.

but in the series of circles) was produced. We are told that
each circle comes from a previous circle ; as any given flame
comes from a previous flame; or any given tree comes from a
previous tree ; or any given egg comes from a previous egg ;
but, as in all similar arguments, the declaration is ' un-
satisfactory. It only carries back the process to a more
distant period. We want to know whence came the first ege,
or tree, or flame, or circle. We cannot think of a second, or
of any number in a series, however extended, that is not de-
pendent ona first. The brahmanical account of the origin
of awidya is more intelligible, though not more satisfactory.
“Whilst Brahma formerly, in the beginning of the kalpa,
was meditating on creation, there appeared a creation be-
ginning with ignorance, and consisting of darkness. From
that great being appeared fivefold ignorance, consisting of
obscurity, illusion, extreme illusion, gloom, and utter dark-
ness. The creation of the creator thus plunged in abstraction,
was the fivefold Gmmovable) world, without intellect or re-
flection, void of perception or sensation, incapable of feeling,
and destitute of motion. Since immovable things were first.
created, this is called the first creation.”—Wilson’s Vishnu
Purana. But as this was an imperfect creation, it was suc-
ceeded by eight others, each more perfect than the preceding
act. According to this theory, awidya is the primary operation
of the divine energy. Nearly all the ancient cosmogonies
commenced in a similar manner, which is only a poetical
mode of confessing ignorance of the Great First Cause, by
changing the subjective into the objective. In the Orphic
fragments, Night is called “the source of all things.” With
this agrees the well-known passage in Hesiod’s Theogony :-—
“ First of all was Chaos, Afterwards arose the wide-bosomed
Earth, the firm resting-place of all things; and gloomy Tar-
tara in the depth of the earth; and Eros, the fairest of the
immortal gods.” The world was called by Democritus, “ an
egg of the night.” From the worship of the mus araneus
by the Egyptians, we may learn that amidst the gloom of
their solemn temples a similar idea was entertained. There
Ix. THE ONTOLOGY OF BUDHISM. 409

is this difference between the east and west, that whilst the
Greeks personified what are called the powers of nature, the
Hindus give to them intelligence and efficiency, without per-
sonification.

2. The cleaving to existing objects is upAdana. There are
two properties inherent in all sentient beings, except the
rahats :—first, upddana, and secondly, karma, literally action,
the aggregate result of all previous acts, in unbroken succes-
sion, from the commencement of existence, in the births in-
numerable that have been received in past ages. At death,
the five khandas are dissolved. As they no longer exist in
combination, they can maintain no reciprocity of influence ;
their mutuality of operation has ceased for ever. But the
upadana still exists, and the karma lives on. The cleaving
to existing objects, or the breaking up of the khandas, by
some unexplained instrumentality, produces another being.
The upadana cannot but exert its power; another being
must necessarily be produced. It is as impossible, under
ordinary circumstances, to separate reproduction from upa-
dana, as it would be to separate heat from fire or solidity
from the rock ; the one follows as naturally as the other, and
all are equally mysterious in the manner of their operation.
As it is the grand tenet of Budhism, that all existence is an
evil, it thus becomes consistent with right reason to seek the
destruction of upadana, which alone can secure the reception
of nirwana, or the cessation of being.

3. By upadana a new existence is produced, but the man-
ner of its operation is controlled by the karma with which
it is connected. It would sometimes appear that upddana is
the efficient cause of reproduction, and at other times that it
is karma. But in all instances it is the karma that appoints
whether the being to be produced shall be an insect in the
sunbeam, a worm in the earth, a fish in the sea, a fowl in the
air, a beast in the forest, a man, a restless demon, or a déwa
or brahma of the celestial world, The renewed existence
may be in any world of any sakwala; it may be in any
species of being; and in that species it may be of any grade.
410 A MANUAL OF BUDHISM.

Thus, if the existence be as a man, it is the karma that ap-
points whether it shall be as a male or female, as a monarch
or as an outcaste, as beautiful or ugly, or happy or miserable.
The karma is itself controlled by its own essential character.
Tf it be good, it must necessarily appoint the being that will
be produced to a state of happiness and privilege; but if it
be evil, it must as necessarily appoint the being to a state of
misery and degradation. In the act of reproduction, karma
can work without the aid of a material instrumentality, as
some beings in this world, and all in the déwa-ldkas, are pro-
duced by what is called the apparitional birth (8).

It is difficult to speak with technical precision on Bud-
histical subjects, in another language, unless great circumlo-
cution be used. We have to alter the meaning of words, if
we would rightly understand the system. We may notice,
for instance, the personal pronoun... I. With the Budhist,
this is a non-entity. Anditis not because he is a nominalist
rather than a realist. He knows all that constitutes what is
regarded as a sentient being. He can enumerate all the
parts that enter into its composition. But he denies that
there exists anything equivalent to that which, in other sys-
tems, is called the soul. It is true that the five khandas
exist. There is no delusion as to them. But when we
assert the existence of any element or essence in addition,
we deceive ourselves ; it is not a reality. Uttering the senti-
ments of Budhism, rather than adopting its language, I may
regard myself as a sentient being, now existent in the world
of men. But I have existed, in a similar manner, in many
myriads of previous births, and may have passed through all
possible states of being, from the highest to the lowest, and
have been in some of them repeatedly. Iam now under the
influence of all that I have ever done, in all these ages.
This is my karma, the arbiter of my destiny. Until I attain
nizwdna, 1 must still continue to exist; but the states of
being into which I shall pass, as duration rolls on, I cannot
tell. The future is enshrouded in impenetrable darkness.

This wonder-working karma is a mere abstraction. It is
1X. THE ONTOLOGY OF BUDHISM. 411

declared to be achinteyya, without a mind. In this respect,
it is allied to the earth. The earth, naturally, enables the
seed to germinate, and produces plants and lofty trees; and
in the same manner, karma, naturally, produces a new
existence, in conjunction with upddana. Neither the earth
nor the seed, neither the karma nor the upAdana, possesses a
mind. Yet the way of karma is intricate and involved. No
sentient being can tell in what state the karma that he pos-
sesses will appoint his next birth; though he may be now,
and continue to be until death, one of the most meritorious
of men. In that karma there may be the crime of murder,
committed many ages ago, but not yet expiated; and in the
next existence its punishment may have to be endured.
There will ultimately be a reward for that which is good;
but it may be long delayed. It acts like an hereditary
disease ; its evil may be latent through many generations, and
then break out in uncontrollable violence. The Budhist
must therefore, of necessity, die “without hope.” It is by
the aggregate karma of the various orders of living being
that the present worlds were brought into existence, and
that their general economy is controlled. But it is difficult
to reconcile the unerring rectitude of karma with the recur-
rence of events in uniform cycles and with the similarity of
all the systems of worlds; unless it control, absolutely, the
will of sentient being, in which case it is no longer a moral
government, but necessity or fate (9).

It will have been observed, that if there be a dissolution
of all the elements of existence at death, and there is no
hereafter, no future world, to that existence, there is then no
moral responsibility. To set aside this conclusion, there are
many arguments presented in the native works, particularly
in the one from which I have so often quoted, Milinda
Prasna. Thus, a man plants a mango, and that fruit pro-
duces a tree, which tree belongs to the man though that
which he planted was not a tree but a fruit. A man betroths
a girl, who, when she has grown into a woman, is claimed by
the man, though that which he betrothed was not a woman
412 A MANUAL OF BUDHISM.

but a girl A man sets fire to the village, and is punished
for it, though it was not he who burnt the village but the fire.
The tree came by means of the fruit; the woman came by
means of the girl; and the fire came by means of the man;
and this “by means of,” in all the cases, is the only nexus
between the parties, whether it be the fruit and the man, the
girl and the woman, or the fire and he who kindled it. In
like manner, when the elements of existence are dissolved,
as another being comes into existence by means of the karma
of that existence, inheriting all its responsibilities, there is
still no escape from the consequences of sin. To this we
might reply, that by this process the crime is punished ; but
it is in another person; and the agent of that crime is less
connected with that person than the father is with the child.
The parent may see the child, and know him; but the
criminal has no knowledge whatever of the being who is
punished in his stead, nor has that being any knowledge
whatever of the criminal. We shall be told that this process
is not inconsistent with the other speculations of the Budhists
on identity, who teach that the flame is as much the same
flame when transferred to another wick, as the flame of one
moment is the flame of a previous moment when proceeding
from the same wick; in both cases, one is the consequence of
the other. But the moral objections to the doctrine still re-
main in full force.

The difficulties attendant upon this peculiar dogma may be
seen in the fact that it is almost universally repudiated.
Even the sramana priests, at one time, denied it; but when
the passages teaching it were pointed out to them in their
own sacred books, they were obliged to acknowledge that it _
is a tenet of their religion. Yet in historical composition, in
narrative, and in conversation, the common idea of transmi-
vration is continually presented. We meet with innumerable
passages like the following:— These four, by the help of
Budha, went (after death) to a celestial world.” At the end
of the Apannaka Jataka, Budha himself says, “The former
unwise merchant and his company are the present Déwadatta
IX. THE ONTOLOGY OF BUDHISM. 413

and his discipies, and I was then the wise merchant.” The
whole of the Jatakas conclude with a similar declaration.

These speculations are peculiar to Budhism; and although
they produce contrivance without a contriver, and design
without a designer, they are as rational, in this respect, as
any other system that denies the agency of a self-existent and
ever-living God. The origin of the world has been attri-
buted to nature, order, symmetry, number, arrangement,
association, harmony, irritability, love, attraction, fortuity,
infinite intelligence, a plastic energy, a seminal principle,
creative power, an emanation from the supreme spirit, eternal
necessity, material necessity, mechanical necessity, the force
of circumstances, an operative fire, a generative water, a
vital air, an unfathomable depth, &c. With none of these
systems has Budhism any agreement. Nor do I know of
any modern theory that resembles it, unless it be that of
Johan Gottlieb Fichte, who taught that “the arrangement of
moral sentiments and relations, that is, the moral order of the
universe is God.” Among men who ought to have been
wiser, we have many instances of a similar want of definiteness,
in their ideas of creative power; as when Kepler thought
that “comets arise as a herb springs from the earth without
seed, and as fishes are formed in the sea by a generatio spon-
tanea;” with whom we may class the philosophers who
taught that petrified shells have been formed “by the tu-
rmultuous movements of terrestrial exhalations,” and all who
held the doctrine of equivocal generation. As to the supreme
controlling power, apart from the creative, there has been
equal uncertainty of opinion. The Greeks worshipped Zeus
as the ruler who “ according to his own choice assigned their
good or evil lot to mortals; but more potent than “the
most high and powerful among the gods” were the inflexible
Moirae, and the dreaded Erinnyes were equally unrestrained
by his decrees.

Inasmuch as Budhism declares karma to be the supreme
controlling power of the universe, it is an atheistic system.
It ignores the existence of an intelligent and personal Deity.
414 A MANUAL OF BUDHISM.

It acknowledges that there is a moral government of the
world; but it honours the statute-book instead of the law-
giver, and adores the sceptre instead of the king.

I have dwelt longer upon these topics than has been my
usual custom, from the abstruseness of the subject and the
novelty in the mode of its development.

1. The Elements of Hwistence.

All being exists from some cause; but the cause of being
cannot be discovered.

It is declared by Budha that the essential properties of being
are five, called the five khandas, viz. 1. Ruipan, the organized
body. 2. Wédand, sensation. 3. Sannyd, perception. 4. Sank-
haro, discrimination. 5. Winydna, consciousness.*

2. The Organized Body.

The Ripakkhando are twenty-eight in number, viz.: 1. Pa-
thawi-dhatu, earth. 2. Apd-dhatu, water. 3. Téjo-dhatu, fire.
4. Wayo-dhatu, wind. 5. Chakkhun, the eye. 6. Sdtan, the
ear. 7. Ghanan, the nose. 8. Jiwhd, the tongue. 9. Kayan,
the body. 10. Rupan, the outward form. J1. Saddan, the
sound. 12. Gandhan, the smell. 18. Rasan, the flavour. 14.
Pottabban, the substance, or whatever is sensible to the touch.
15. Itthaitan, the womanhood. 16. Purisattan, the manhood.
17. Hadayawatthun, the heart. 18. Jiwitindriyan, vitality.
19. Akdsa-dhatu, space. 20. Kaya-winnyatti, the power of
giving, or receiving information, by gestures or signs. 21.
Wachi-winnyatti, the faculty of speech. 22. Lahutd, the pro-
perty of lightness, or buoyancy. 23. Muduta, softness, or
elasticity. 24, Kammannyata, adaptation. 25. Upachayan, ag-
gregation. 26. Santati,duration. 27. Jarata,decay. 28. Ani-
chata, impermanency.

1. Earth.—The parts of the body that are formed of this ele-
ment are twenty in number; viz., the hair of the head, the hair

* The definitions in this chapter are taken from the Siryédgamana-sitra
(a discourse delivered by Gétama, by means of which 500 priests entered the
paths); Milmda Prasna: Bdala-pandita-sutra (a discourse delivered by

Gétama, when resident in the Jétawana-wihara) : Amd4watura ; and Wisudhi-
margga-sanné.
IX. THE ONTOLOGY OF BUDHISM. 415

of the body, the nails, the teeth, the skin, the flesh, the veins,
the bones, the marrow, the kidneys, the heart, the liver, the
abdomen, the spleen, the lungs, the intestines, the lower intes-
tines, the stomach, the feces, and ‘the brain.

2. Water.—The parts of the body that are formed of this ele-
ment are twelve in number ; viz., bile, phlegm, pus, blood, sweat,
fat, tears, serum, saliva, mucus, the oil that lubricates the joints,
and urine.

3. Fire.—There are four different. kinds of fire in the body;
viz., the fire that prevents it from putrifying, as salt prevents
the corruption of flesh; the fire arising from sorrow, that causes
the body to waste away, as if it were burnt; the fire that pro-
duces decay and infirmity; and the fire in the stomach that con-
sumes the food.

The absence or diminution of heat is called cold. Some have
said that 4po-dhdtu is the cause of cold; but this is not correct.
For this reason. When any one goes from the sunshine into the
shade he feels cold; but if he was to come from the interior of
the earth to the same place he would feel warm. Therefore cold
does not proceed from 4po-dhatu ; and to maintain this would be
to say that 4po-dhatu and wdyo-dhatu are the same.

4, Wind.—There are six different kinds of wind in the body;
viz., the udwangama wind, that ascends from the two feet to the
head, and causes vomiting, hiccough, &c.; the adhédgama wind,
that descends from the head to the two feet, and expels the feces
and urine; 4swdsa and prdswasa, the inspirated and expirated
breath; the kukshira wind, that is in the stomach and abdomen,
extericr to the intestines ; the kotthdsa wind, that is within the
intestines; and the angamanganusdri wind, that pervades the
whole of the body, being conveyed in vessels like the veins, and
imparts the power by which the hand or foot, or any other
member, is moved. By these six winds, or airs, the body is pre-
vented from being like a mere log of wood, and is enabled to
perform whatever action is required; but though it is said that
they are the cause of motion, it must be understood that the
principal cause is the hita, or mind. The first five airs are con-
nected with karma, the season, thought, and food; but the last
only with the mind.

The element of earth may be distinguished by its smell;
water, by its taste; fire, by its light; and wind, by its sound.
416 A MANUAL OF BUDIIISM.

Thus one element is perceived by the nose; another by the
tongue; another by the eye; and a fourth, by the ear.

The essential property of earth is solidity; of water, fluidity;
of fire, heat; and of wind, expansiveness or diffusion.

The body is indurated by the earth of which it is composed, as
if it were bitten by a serpent with a dry mouth; by the water it
is corrupted, as if it were bitten by a serpent with a putrid
mouth; by the fire, it is burnt, as if it were bitten by a serpent
with a fiery mouth; and by the wind, it is lacerated, as if it were
bitten by a serpent with a weapon-like mouth.

5. Theeye. 6. The ear. 7. The nose. 8. The tongue. 9.
The body.—These five are called prasida-ripas, or organs of
sense. 1. The eye, that which receives the impression of colour,
whether it be green or yellow. 2. The ear, that which receives
the impression of sound, whether it be from the drum, harp, or
thunder. 38. The nose, that which receives the impression of
smell, whether it be grateful or unpleasant. 4. The tongue,
that which receives the impression of taste, whether it be from a
solid or liquid. 5. The body, that which receives the impression
produced by the touch, or contact, of substance, whether it be of
a garment or a living being.

When the karma by means of which these impressions are
produced is deficient, or when any of the four principal elements
of which the organs are composed, are either absent or too abun-
dant, the office of the eye, ear, &c., cannot be fulfilled; there is
no sight; no hearing, &c.

As the nayé, alligator, bird, dog, or jackal, goes to the ant’s
nest, the water, the sky, the village, or the cemetery, in search of
food; so the five senses go out after the various objects that are
suited to their particular nature. The eye is like a serpent in an
ant-hill; the ear is like an alligator lurking in a hole or cave
filled with water; the nose is like a bird flying through the air
to catch flies; the tongue, ready for all flavours that are pre-
sented to it, is like a dug watching for offal at the door of the
kitchen or some part of the village; and the body, gratified by
that with which it comes in contact, is like a jackal feeding with
delight on a putrid carcase.

10. The outward form. 11. Thesound. 12. Thesmell. 13.
The flavour. 14. The substance, or whatever is sensible to the
body when in contact with it.—These five are called wisaya-
IX. THE ONTOLOGY OF BUDHISM. 417

rapas, or qualities of nourishment. 1. For the nourishing of the
eye, or the production of sight, there must be a communication
between the eye and the outward form. 2. For the nourishing
of the ear, or the production of hearing, there must be a commnu-
nication between the ear and the sonorous body. 3. For the
nourishing of the nose, or the production of smell, there must be
a communication between the nose and the object smelled. 4.
For the nourishing of the tongue, or the production of taste,
there must be a communication between the tongue and the
object tasted. 5. For the nourishing of the body, or the pro-
duction of the feeling that arises from touch, or contact, there
must be a communication between the body and some substance,
or sensible object; pottabban being the power of feeling, or sen-
sibility ; as, when a garment is put on, the body is conscious of a
sensation, either comfortable or unpleasant, according to the
material of which it is made.

The khandas that are thus connected with some sensible
object, and by that object are nourished, are called ahdraja;
those that are connected with the mental faculties, and cannot
be divided, are called chittaja.

15. The womanhood.

16. The manhood.

17. The heart, the seat of thought. The heart may be said to
feel the thought, to bear or support it, and to throw it ont or
cast it off. Itis the cause of mano-winyana, or mind-consciousness.

18. Vitality, the principle of life, the essential of existence. It
is produced at the same time as the organized body to which it
is attached, by means of karma. It is that which forms the
aggregation of the ripa-khandas, and is the cause of their (tem-
porary) preservation, as water nourishes the lotus, and it is the
means by which they exist; it is the medium by which they are
sustained, as the infant prince is supported by the milk of his
nurse. When the principle of life is extinguished, there is an
end of ripa-khandas, as death ensues.

19. Space.—There are in the body nine apertures, vacuities, or
spaces; the orifices of the ears, the nostrils, the mouth, the
throat, the orifices whence proceed the feces and the urine, and
the stomach and intestines. These are not ripa-khandas in the
strict sense of the term; but as their existence is continuous, and
they are essential to the body, they are so called.

258
418 A MANUAL OF BUDHISM.

20. The power of giving, or receiving, information by signs or
gestures.

21. The faculty of speech.

22. The property of lightness, or buoyancy, possessed by the
body, which in its character is similar to that of iron which has
been heated during a whole day. There is both kaya, corporeal,
and chitta, mental, lightness.

23. Softness, or elasticity, a property like that of a skin that
has been well anointed or beaten. This property is also both
corporeal and mental.

24, Adaptation, a property like that of gold that has been ex-
posed during a whole day to the influence of a strong fire, which
enables the body to accommodate itself readily to any work it
may have to perform.

25. Ageregation, the result of the continued production of
the ripayatanas, or organs of sense and their respective objects,
like the entrance of water into a well dug near a river.

26. Duration, also the result of the continued production of
the ripayatanas, like the constant overflowing of the water in
the well.

27. Decay, the breaking up, or destruction, of the ripdya-
tanas.

28. Impermanency, the liability, of the ripdyatanas to change;
their instability.

Of these twenty-eight ripa-khandas, some are called wastu
and some dwara; thus the heart has wastu, substance; but no
dwara, aperture, or door, like the eye; and there are some that
have neither substance nor aperture, they are invisible. Again,
some are called ékaja, as proceeding from one cause, and others
dwija, as proceeding from two causes, dc.

38. Sensation.

The Wédan4-khando, or sensations, are six in number. They
are produced by communication with that which is agreeable,
disagreeable, or indifferent. When an agreeable object is seen
there is gratification ; when a disagreeable object is seen there is
aversion; and when an object is seen that is neither pleasant
nor unpleasant, neither agreeable nor disagreeable, as the
ground, rocks, and similar objects, there is indifference. So also
with that which is presented to the ear, tongue, nose, body, or
IX. THE ONTOLOGY OF BUDHISM. 419

mental faculties; some of the sensations thus produced are
pleasant, some unpleasant, and others indifferent.

4. Perception.

The Sannya-khando, or perceptions, are six in number, and
are on this wise. When an object is seen, whether it be green
or red, there is the perception that it is of that particular colour.
So also when any sound is heard, whether it be from the drum
or any other instrument, there is the perception that it is such
a sound; when there is any smell, whether it be agreeable or
disagreeable, there is the perception that it is such a smell;
when there is any flavour, whether it be sweet, sour, milky,
saline, or oily, there is the perception that it is such a taste;
when the body comes in contact with any substance, there is
the perception that it is agreeable to the touch or disagreeable ;
and when the mind considers any matter or subject, and ex-
amines it, there is the perception that it is of such a character or
kind.

5. Diserimination.

The Sankh4ro-khando, or powers of discrimination (including
the moral faculties), are fifty-five in number ; viz.:

1. Phass4, touch, the first thought produced in the mind from
the touching of the eye by the figure, of the ear by the sound,
&c., as when at the dawn of day the first rays of the sun im-
pinge upon a wall.

In answer to the question of the king of Sagal, “ What are
the signs, or properties of contact? Will you explain them to
me by a comparison?” Nagaséna replied, “ We will suppose
that two rams are fighting with each other; one ram is the eye,
the other is the figure, or outward form, and the meeting of
their heads is contact. Again, a man claps his hands; one palm
is the eye, the other is the outward form, and their meeting
together is contact. And again, a man plays upon the cymbals ;
one cymbal is the eye, the other is the outward form, and their
meeting together is contact.”

2. Wédanéa, sensation, as that of flavour; like the king who
eats delicious food.

The property of wédané is sensation, or experience; it is that

282
430 A MANUAL OF BUDHISM.

which arises from enjoyment, or possession. Thus, a man
renders a service to the king; and the king, well-pleased, ap-
points him to some office, by means of which he is enabled to
enjoy the pleasures of the world; he thus reflects, By rendering
such and such a service to the king I have been put in possession
of these advantages (sepa-wédand-windimi) ; in this way he has
the sensation of enjoyment. Ayain, a being obtains merit, and
by means of it, after his death he is born in a déwa-léka; in the
midst of his happiness he thus reflects, In former ages I have
obtained merit, and by means of it I am now enabled to enjoy
the blessings of the déwa-léka (sepa-wédana-anubhawakeremi) ;
in this way he has the sensation of enjoyment.

3. Sanny4, perception, as the distinguishing of the different
colours, when thinking about them, whether they be blue,
golden, red, or white, like the placing of a mark by a carpenter
upon timber that he may know how to cut it, or work it in the
form he wishes.

4, Chétana, thought, that which exerts itself more quickly
than any other of the fifty-five faculties in all mental exercises,
as when a husbandman goes with fifty-four of his friends to
plough, or perform any other agricultural operation, he himself
works more actively and laboriously than any of the rest. It is
one, though it is produced by many different series of karma.

It is by the action of the mind upon the power of reflection
that thought is produced. The manner in which it thus acts is
called touching, though there is no actual contact. When a
man, standing on the ground, sees another man at the top of a
high tree, or at the extremity of one of its branches, he feels
fear, and his knees smite one against the other; in like manner,
the eye does not touch the object of vision, nor the ear the
instrument of sound, yet sight and hearing are produced. In
none of these instances is there actual contact. The medium by
which this communication takes place is, as it were, an act of
striking, as when one hand is struck against the other.

This action is unceasing, as when a cow has a sore from the
abrading of the skin, she feels continual pain when anything
touches it, wherever she may be; so also when the eye, in the
manner thus set forth, touches any object, or when any object is
seen, there is the production of sensation, either pleasant, or
disagreeable, or indifferent. If a mother has to go to some
IX. THE ONTOLOGY OF BUDHISM. 421

other place whilst her child is left near a deep well, she in-
cessantly fears for its safety; and equally unceasing is the
action of the mind ; the exertion of the thought is incessant.

The principal faculty connected with chétand is the mind,
hita, producing volition, mandkota karana, (which may-have an
influence upon others, as well as upon the individual in whose
mind it is produced). Thus, a man prepares poison, and drinks
some of it himself; if he gives to others also to drink, he brings
sorrow upon himself, and upon the others who have drunk with
him; so also, a man resolves on the taking of life, and for this
crime he is born in kell, and if he persuades others also to
commit the same crime, they will receive the same punishment.
Again, the man mixes together ghee, butter, sugar, curd, and
other kinds of savoury ingredients, and drinks the compound,
by which he is nourished and made strong ; and if he gives of it
to others also, and they drink it, they too are nourished; so also,
aman resolves upon acquiring merit, and from the good acts
that he performs, he is born in one of the déwa-ldkas; and if he
persuades others to perform the same acts, they too receive the
same reward.

The king of Sagal said to Négaséna, “How can we now have
thought of, or remember, that which happened at some former
time?”  WNagaséna: ‘“ Thought comes from the memory,
sihiya.” Milinda: ‘How can that be? thought, chétana,
comes from the mind, chitta, and not from the memory, sihiya.”
Nagaséna: ‘Do you ever forget that which you have once
known ?” Milinda: “Yes.” Nagaséna: ‘Then at the time
when the thought passes away, does the mind pass away too ;
or, when you are without thought are you also without mind P”
Milinda: “It is not the mind that passes away, but the
thought.” Ndgaséna: “Then how is it you say that when the
remembrance of that which has happened in some former period
has passed away, this remembrance comes again from the mind,
and not from the thought?” The king, upon hearing this
question, acknowledged that he was overcome.

Again, the king said to Nagaséna, “ Does all thought come
from the memory, or is it also imparted by others ?” Nagaséna:
“Tt is received in both ways; it comes from the memory, and is
imparted by others; if there were no imparted thought, the
office of the teacher would be assumed without any result; the
492 A MANUAL OF BUDHISM.

scholar would be unable to learn. Thought is produced in six-
teen different ways:—l. From reflection; Ananda, the updsaka
Khbujjutara, and many others, were enabled by this means to
know what happened to them in former ages; not in this birth
alone but in previous births. 2. From the instruction of others;
a man forgets something that he has once known, and his neigh-
bours say, What, do you not remember such or such a thing ?
and by this means the thought is again received. 3. From con-
sciousness; a man is anointed king, or he enters the paths,
after which he is conscious of what has taken place. 4. From
satisfaction ; a man has something that he enjoys, and he afier-
wards remembers that in such a place he received enjoyment or
satisfaction. 5. From aversion; a man meets with something
that causes sorrow, and he afterwards remembers that in such a
place he received sorrow, by which aversion is produced. 6.
From similarity, or resemblance; a man sees another human
being, and it reminds him of his father, or his mother, or his
brother, or some other relative; he sees a camel, or a bull, or an
ass, and it reminds him of other camels, bulls, and asses. 7.
From separation, or analysis; a man sees some one, and he
thinks that his name is so and so; and that his voice, smell,
taste, touch, &c., are so and so. 8. From conversation; a man
entirely forgets some matter, but by conversing with others he
is reminded of it again. 9. From signs; a man sees the signs
or attributes of a bull, by which he knows that it is a bull, or he
is reminded of a bull. i0. From assistance; a man forgets
something, but another person tells him to try and think about
it, and he then remembers. 10. From impressions; a man sees
a certain letter in any writing, from which he knows what
letters are to come next. 11. From numbers, or computation ;
an arithmetician sees a number, by which he is led to calculate
other numbers, or is reminded of them. 12. From instruction;
aman is instructed by others concerning that of which he is
ignorant. 13. From meditation (bhawana) ; a priest meditates
on some former birth, whether it be one, ten, a hundred, ora ~
thousand, previous to the present birth. 14. From books; a
monarch wishes to know what has occurred in former times in
his kingdom; he therefore sends for the chronicles that were
then written, and by reading them he learns it. 15. From
proximity; a king sees a vessel that is placed near him, by
1X. THE ONTOLOGY OF BUDHISM. 423

which he is reminded of some other vessel. 16. From experi-
ence, or habit; when a man sees anything, he thinks of its
shape; when he hears anything, of its sound; when he smells
anything, of its odour; when he tastes anything, of its flavour,
when he touches anything, of how it feels; when he is conscious
of anything, he reflects on it; and thus thought is produced.”

5. Manaskédra, reflection, that which exercises the thought,
turns ib over and over, as a charioteer exercises a high-bred
horse.

6. Jiwiténdriya, that which is the principle of life, sustaining
the co-existent incorporeal faculties, aripa dharmma, as water
sustains the lotus.

7. ChittakAgratiwa, individuality, that which is the centre of
the phass4, and other faculties of discrimination, uniting them
together, and causing them tv be one, as when a king, sur-
rounded by a numerous army, goes to war, he alone is the ruler
and guide of the whole host.

8. Witarka, attention, consideration, or impulse towards an
object; that faculty of the mind which is first exercised when
thought arises, as the blow that first strikes the bell. Jt is said
in the tikéwa to be the power by which thoughts arise in the
mind. There are ten winydnas, and there is wiraya, that may
arise in the mind without the intervention of witarka, on coming
in contact, or being associated with certain objects, some through
“meditation, bhAwand, and some through habit.*

“The property of witarka,” said Nagaséna, “is that of fixing
or establishing. Thus, a carpenter takes a piece of wood, pre-
pares it, and puts it in its proper place.”

9. Wichara, investigation, examination, continued impulse or
tendency, that which prolongs the witarka that has arisen in the
mind, as the sound that continues to proceed from the bell-+

“The property of wichara,” said Nagaséna, “is that of in-
vestigation. Thus, when a gong is struck by a mallet, it gives
forth sound; the stroke is witarka, and the sound is wichara.”

Witarka is an enemy to thina and mijja, or sleep and drowsi-

* Witarka: reasoning, discussion; doubt, deliberation; consideration of
probabilities, mental anticipation of alternatives, conjecture ; from the root
wi, implying discrimination, and tarka, to reason, or doubt.—Wilson’s
Sanskrit Dictionary.

+ Wichéra: the exercise of judgment, or reason, on a present object,
investigation, consideration, deliberation ; dispute, discussion.—Ibid.
424 A MANUAL OF BUDHISM.

ness; wichara is an enemy to wichikichdwa, or doubt. Witarka
precedes wichara; it is that which causes the rising of the ara-
munu, thoughts that proceed from contact with sensible objects,
in the mind: wichdra is that which lays hold upon these
thoughts and examines them. Witarka is the first movement
ocr trembling of the thought ; it is like the bird that is spreading
out its wings in order that it may rise into the air, or the bee as
it flutters near the flower when about to enter its bell: wichdra
is like the bird pursuing its course through the air, or the bee
walking over the petals cf the flower and collecting pollen.
Witarka is like the moving of the golden eagle through the air,
when the movement of its wings cannot be perceived ; wichéra
is like the struggles of the smaller eagle to lay hold on the air
that it may preserve its elevation. The first is like a man who
holds a vessel made of any kind of metal in his hand; the
second is like one who holds in his hand the cloth made of goat’s
hair, and anointed with oil, for the purpose of shampooing the
body. The one is like the clay held in the hand by the potter,
ready to be turned upon the wheel and made up into some kind
of vessel; the other is like the kneading of the clay that it may
be brought to the proper consistency or shape. Witarka is like
the leg of a pair of compasses that is at rest in the centre of the
circle; wichara is like the leg that traverses the circumference.
In this way witarka and wichdra are connected with each other,
as the flower and the fruit of the tree.

10. Wiraya, or wirya, persevering exertion, effort, resolution,
courage, or determination; that which prompts to all kinds of
exertion, like the powerful man who shrinks at nothing. Its
opposite is kusita, indolence. All the other faculties are assisted
by its exercise. The sceptical tirttakas possess it, but it only
leads them to more certain destruction.

The property of wiraya is to afford support, as by a prop; it
prevents the downfall or destruction of merit. When a house
leans to one side a prop is placed against it that it may not fall;
in like manner, this principle is, as it were, a prop to prevent
the downfall of merit. When a king, with a large army,
engages another king, with a small army, he overcomes by the
superiority in the number of his men; and as the victorious
king is thus assisted by his army, so is the man who seeks nir-
wina assisted by this principle. The same truths have been
IX. THE ONTOLOGY OF BUDHISM. 425

declared by Budha :—“ By wiraya, the srAwaka disciple keeps at
a distance all akusala, or demerit, and is enabled to practise all
kusala, or merit; keeps at a distance that which is evil, and
receives into the mind, and continually increases, that which is
pure or good; thus he possesses a mind which is free from all
evil desire.”

There were three novices who came to the priest Tissa. The
first said that he would do whatever was required of him, even
though it should be to jump into a pitas deep as one hundred
men placed one upon the other. The second said that he would
do it, though his body in the effort should be worn away, as by
the trituration of a stone. And the third said he would do it so
long as he had breath. The priest, seeing the strength of their
resolution, assisted them to obtain the object they had in view,
which was to acquire a knowledge of the essentialities of
abstract meditation.

ll. Pritiya, joy, that which causes gladness, as when a man
travelling through the desert, in the hot season, and overcome
by thirst, sees a pond in which the five kinds of water lilies are
growing. It is the opposite of wydpida, the wish to injure
another. It is accompanied by sepa, satisfaction or enjoyment ;
where there is the one, there is always the other. Pritiya is
like the finding of the water, whilst the drinking of it is
sepa.

There is pharana-pritiya, which like wind in an instrument,
or water in a cave, pervades every part of the being by whom it
is possessed ; it is sometimes so powerful as to cause the hair of
the body to become erect.

There is a second kind of pritiya that is again and again
repeated, with intervals between, like the flashes of the lightning ;
and a third that is no sooner present than it is gone, like the
waves of the sea that expend themselves, and lose their existence,
by rolling upon the shore.

There is also udwéga-pritiya. The priest Maha Tissa resided
at the wihara of Panagal. It was his custom to worship at the
digoba, and on a certain festival he looked towards the place
where the principal relics were deposited, thinking thus within
himself, “In former periods many priests and religious persons
assembled here that they might worship ;” and as he was in the
act of making this reflection, he received the power of udwéga-
A26 A MANUAL OF BUDHISM.

pritiya, by which he was enabled to rise into the air, and go to
the sacred place.

Near the Girikanda wihara was a village called Wattakala, in
which resided a respectable woman who was a devotee, upasi-
kawa. One evening, when her parents were about to go to the
wihara to hear bana, they said to her, “On account of your
present situation it will not be proper for you to accompany us
to the wihara; we will go alone, and hear bana, and whatever
benefit we receive we will impart to you.” She was exceedingly
desirous to hear bana, but as she could not disobey her parents
she remained at home. The wihara could be seen from the
court-yard of her house; so from that place she looked towards
it; and seeing the lights of the festival and the people in the
act of worship, whilst at the same time she could hear the voices
of the priests, she thought within herself, ‘They who can thus
be present at the festival are blessed.” Thus udwéga-pritiya
was formed in her mind, and in an instant she began to ascend
into the sky, so that she arrived at the wihdra before her
parents; who, when they entered and saw her, asked how she
had come, and she replied that she had come through the sky.
When they further asked how she had thus become a rahat, she
said, “I only know that I did not remain in the same place any
longer after I felt the joy ; I know nothing more.”

As when the water of many different rivers, or many different
kinds of oil, are poured into the same vessel, it is difficult to
separate the water of one river from that of another, or one
kind of oil from another ; so is it difficult to separate the three
states, pritiya, sukha (pleasure or delight), and winydna.

12. Chanda, determination, that which carries the intention
into effect,as when the hand is:stretched out in the house-
resembling thought.

13. Adhimokha, steadfastness, that which gives stability to
the mind, as the firm pillar of emerald.

14. Sardhawa, purity, that which cleanses the mind from evil
desire; as when a chakrawartti travels, and the feet of his
soldiers foul the water through which they pass, the water is
cleansed by the udakaprasanna jewel, in order that he may
drink it.

When sardhawa is carried out to iis most powerful exercise
it is called d6gha (stream, or torrent). In this way. There are
IX. THE ONTOLOGY OF BUDHISM. 427

many persons assembled on both the banks of a rapid river who
are wishful to cross ; but their timidity prevents them, until one,
more daring than the rest, plunges into the flood, and crosses
the stream. This man is to the other persons what dgha is to
sardhawa.

“There are,” said Nagaséna, “two principal properties of
sardhawa, viz., purification, sangprasddhana, and progress,
sangpakkhandana (literally, leaping). By the former, evil
desire is subdued, and that clearness of the mind is produced
which brings with it tranquillity, or freedom from all agitation.
When the four-fold army of a chakrawartti passes a brook in
which there is only a small quantity of water, it is fouled by
the feet of those who pass, and becomes muddy; the water and
the mud are mixed together, until it becomes like the pool in
which buffaloes have wallowed. The emperor, when he also has
passed over, tells his nobles to bring him some of the water to
drink. But how can his majesty drink water that is thus
defiled? In his possession there is a magical jewel; and when
this is put into the water, the mud falls to the bottom, and it
becomes perfectly clear, so that it is now fit for the chakrawartti
to drink. The muddy water is the mind. The noble who cast
the jewel into the water is he who is seeking nirwdna. The mud
and other impurities in the water are evil desire. The jewel is
sardh4wa. The water when cleared is the mind freed from
impurity. Thus sardhawa subdues evil desire, and the mind,
when free from evil desire, becomes pure; and it is in this way
that sardhawa produces purity.

“ Again, when he who is seeking nirwana sees that evil desire
is overcome by some other being, he endeavours to enter, as it
were by a leap, one or other of the four paths; he exerts himself
to gain the advantages not yet gained, to attain that which is
not yet attained, and to accomplish that which is not yet accom-
plished. When the waters of a heavy rain fall upon a rock,
they do not remain upon the summit, but fall to the low places
and fill the rivers. A traveller arrives at the bank of a swollen
river, where others have preceded him, but they know not the
depth of the stream, and are afraid to venture across. By and
bye @ more courageous man arrives, who arranges his garments,
enters the stream, and gains the opposite bank. This is seen
by the others, who soon follow his example in crowds. In like
428 A MANUAL OF BUDHISM.

manner, when he who is seeking nirwdna, sees in what way
others have become free from impurity, he enters, as by a leap,
one of the four paths; and it is in this way that sardhdwa leads
to progress. The same truths are declared by Budha in the
Sanyut-sangha: ‘ By sardhawa the four rivers, viz., evil desire,
the repetition of existence, scepticism, and ignorance, may be
crossed; by assiduity, the ocean of birth may be crossed; by
resolutivun, all sorrow may be driven away; and by wisdom,
freedom from impurity may be obtained.

15. Smirti, the conscience, or faculty that reasons on moral
subjects; that which prevents a man from doing wrong, and
prompts him to do that which is right; it is like a faithful noble
who restrains and guides the king, by giving him good advice,
and informing him of all things that it is necessary for him to
know.

“Tt is the property of smirti,” said Nagaséna, “to divide that
which is united or combined, one kind or species being separated
from another, or distinguished from it, according to its own
essential nature. It distinguishes the four satipatthanas, the
four samyakpradhanas, the four irdhi-padas, &c.; kusala and
akusala; that which is criminal and that which is not criminal ;
that which is low and that which is exalted; and that which is
white and that which is black. Thereby he who seeks nirwana
unites that which it is proper to unite, and refrains from uniting
that which it is improper to unite; he separates that which it is
proper to separate ; and refrains from separating that which it is
improper to separate. The treasurer, or high steward, of the
chakrawartti informs him every morning and evening of the
extent of his retinue, saying, Your elephants are so many, your
cavalry so many, your chariots so many, and your infantry so
many; your gold is so much; you have so many pieces of coin,
and so many stores; your majesty will be pleased to take note
of these things. In like manner, he who seeks nirwana, by
smirti distinguishes the four satipatthdnas, the four samyak-
pradhanas (the whole series being repeated as before); he does
that which it is proper for him to do, and leaves undone that
which it is proper for him to avoid; he sees that this will be a
hindrance to him, and avoids it, and that that will be a help to
him, and seeks it. The prime minister of the chakrawartti
knews who are on the side of the king, and encourages them,
IX. THE ONTOLOGY OF BUDHISM. 429

whilst all others are banished from the court; in like manner,
by smirti the good is distinguished from the evil. The teaching
of Budha is to the same effect, who says, ‘I declare that by
smirti all meanings, or tendencies, are discovered.’ ”

‘16. Hiri, shame, that which deters from the performance of
what is improper to be done, through the influence of shame.

17. Ottappa, fear, that which deters from the performance of
what is improper to be done, through alarm for its consequences.

18. Aldbha, indifference, that which causes him who sees or
hears to be as though he heard not, or saw not, like the water
that floats upon the surface of the water lily (without in any way
affecting it, or entering its pores).

19. Adwésa, affection, that which bears no enmity, and is free
from anger, like a faithful friend.

20. Pragnyawa, wisdom, that which dispels ignorance, reveal-
ing what is good and what is not good, like the burning lamp that
brings to view the figures that would otherwise be hid by the
darkness. Its opposite is awidya, ignorance. —

The locality of pragnyawa cannot be pointed out. Itis like the
wind; it has an existence, but no one can tell where it is.

To have pragnyawa is to possess a mind inclined towards the
practice of merit, with an understanding of its properties. It is
the result of understood meanings; when the meaning of a
matter is understood, wisdom is produced. It is difficult to
acquire, as well as to explain. It is extensive, multiform, and
scattered in various places; brings fatigue to him who would
find it; and requires perseverance in the search. Itis the principal
power by which the Budhaship is obtained ; without it, all else is
but like a sword put into its scabbard.

One of the causes or sources of pragnydwa is the voice; but
dharmma-pragny4wa is the result of the exercise called widarsana,
which is itself produced by the practice of samadhi.

Pragny4wa is the body of the five wisudhi, as séla-wisudhi,
drishti-wisudhi, chitta-wisudhi, &c. It is so called, because it is
that of which they are composed, their substance, as the body is
the support of the different members. The power of the wisudhi
is increased or decreased according to the strength of the prag-
nydwa.

“ Pragnydwa,” said Nagaséna, “is equivalent to light; it dispels
the darkness of ignorance ; produces the ashta-widya, or eight
430 A MANUAL OF BUDHISM.

kinds of knowledge possessed by the rahats; declares the four
great truths; and perceives that the five khandas are impermanent,
associated with sorrow, and unreal. The man who lights a lamp
in a house where there is darkness, thereby dispels that darkness
and produces light, by which the form of the different articles in
it is revealed ; and it is in the same way that wisdom produces
the effects that have already been declared. Again, wherever
wisdom is produced, in that place méha, ignorance or deception,
is destroyed ; as when a man takes a lamp into a dark place, the
darkness is destroyed, and light is diffused.

“When any one has gnydna, knowledge, he had also pragnydwa,;
the one is similar to the other. He who possesses them is ignorant
concerning some things; and concerning others his ignorance has
passed away. He is ignorant of the precepts that he has not
yet learnt, of the paths in which he has not yet walked, and of
the institutes that he has not yet heard; but he is not ignorant
that all things are impermanent, subject to sorrow, and unreal.”

This question was asked of Nagaséna by the king of Sagal,
‘‘ Where is pragnyawa ? or, In what place does wisdom appear ?”
and this is the substance of the reply that he received. ‘‘ When
wisdom has effected that for which it has been called into exist-
ence, it passes away, or is destroyed; but that which it has
revealed still remains; as when it imparts the knowledge of im-
permanency, &c., this knowledge abides, though the wisdom
that produced it has passed away. This may be illustrated by a
figure. A respectable man wishes to write a letter in the night
season ; he calls for his secretary, commands a lamp to be lighted,
and causes the letter to be written; after this, the lamp is extin-
guished, but the writing remains. In like manner, pragnydwa
passes away, but the knowledge that it has imparted, still abides.
Again, a village is on fire, to each house five vessels of water are
brought and their contents poured upon the flames, by which the
fire is extinguished ; after this, there is no further necessity for
any water; the vessels are useless. Now the water vessels are
the five indrayas; the man who throws the water is he who is
seeking nirwana; the fire is evil desire; the water is sardhéwa
and the other powers that destroy evil desire; the evil desire,
when once destroyed does notagain exist; even so wisdom passes
away, but that which it has produced still abides. Again, a
medical man takes five kinds of roots, earths, and other drugs,
IX. THE ONTOLOGY OF BUDHISM. 431

with which he compounds a medicine; it is given to the patient
for whom it was prepared, and by this means he recovers; the
medicine is then of no further use, though the recovery is perma-
nent; and it is the same with wisdom.”

There is a difference between manaskdéra and pragnydwa. The
former is possessed by sheep, cattle, and camels; but the latter is
not. Again, the property of the former is thana, combination;
that of the latter is chédana, separation or excision. The man
who reaps barley takes the stalks in his left hand, and a sickle in
his right hand, and thus severs or cuts the stalks; so the man
who seeks nirwana lays hold of his hita, mind, by manaskéra, and
cuts off evil desire by the sickle-resembling pragnyawa.

The difference between sanny4, winydna, and pragnydwa may
thus be known. By the first is learnt the difference in the colours
of things, but it is insufficient to discover their impermanency.
By the second is learnt the difference in the colours of things and
their impermanency, but it is insufficient to discover the paths.
By the third may be learnt the whole of these things; colour,
impermanency, and the paths. There is another method by which
this difference may be understood. When a heap of gold coin is
seen alike by a child, a peasant, and a citizen, the child will
perceive the beauty of the colour; but he does not know what
kind of articles it will purchase. The peasant perceives the beauty
of the colour, and knows that he can purchase with it such and
such articles; but he does not know the name or the value of
each particular coin. The citizen, however, perceives all these
things; he knows each coin by its colour, taste, and sound,
and by its weight when held in the hand ; he knows also in what
city, province, or kingdom it was struck, or at what rock or
forest, or on the bank of what river; and he knows the name of
the artist by whom it was made. Sannyé is like the knowledge
of the child, derived from what he saw; winydna is like that of
the peasant, who knows the uses to which the coin may be put
but pragnydwa is like the knowledge of the citizen, who under-
stands the whole, and understands it well.

There is a kind of wisdom called chinté-pragnya4wa, which is
received by intuitive perception, and not from information com-
municated by another. It is possessed in an eminent degree by
the Bédhisats; but the wisdom that discovers the four great
truths is received only by the Pasé-Budhas and the supreme
432 A MANUAL OF BUDHISM.

Budhas in their last birth. With this exception, all other kinds
of wisdom may be gained by any being who will practise the
paramitas.

There are eight causes of the increase of pragnydwa :—age,
the company of the wise, investigation, association with the good,
reflection, conversation, the friendship of the kind, and the aid of
the three gems.

21. Madhyastata, impartiality, that which is equally disposed to
whatever may be the subject of thought, referring all things to
their own proper cause.

22. Kaya-prasrabdhi, the repose or tranquillity of the body,
that which prevents udacha, disquietude, and other consequences
arising from wédana.

23. Chitta-prasrabdhi, the repose or tranquillity of the mind,
that which prevents disquietude, and other consequences arising
from winyana.

24, Kaya-lahuta, body-lightness, that which allays the desire of
sensual gratification.

25. Chitta-lahuté, mind-lightness, that which prevents sleep
and drowsiness.

26. Kaya-mirdutwa, body-softness, that which prevents scep-
ticism and deception.

27. Chitta-mirdutwa (is explained in the same way as No. 26.)

28. Kaya-karmmanyata, body-adaptation, the power of caus-
ing the body to be in any state that is desired, so as to be free
from all uneasiness, a power which aids in restraining the desire
of sensuous gratification.

29. Chitta-karmmanyata, mind-adaptation, (is explained in the
same way as No. 28, but must be considered in its application to
the mind).

30. Kaya-pragunyata, body-practice or experience, that which
prevents impurity.

31. Chitta-pragunyata, mind-practice or experience (is explained
in the same way as No. 30).

32. Kaya-irjutwa, body-uprightness or rectitude, that which
prevents the deception arising from wédana, &c.

33. Chittairjutwa, mind-uprightness or rectitude (is explained
in the same way as No. 32).

34, Karand, kindly regard, favour, pitifulness, that which
desires the destruction of the sorrow of the afflicted.
IX. THE ONTOLOGY OF BUDHISM. 433

35. Mudita, benevolence, that which rejoices in the success of
the prosperous.

36. Samyak-wachana, truthfulness of speech, that which avoids
the utterance of that which is untrue, and seeks to utter the
truth, like the husbandman who, by the act of winnowing, drives
away the chaff whilst he retains: the grain.

37. Samyak-karmmdnta, truthfulness or propriety of action,
that which performs whatever is fit or proper, like the wise
man, and not like the child that defiles itself in various ways.

38. Samyak-ajiwa, truthfulness of life or conduct, that which
purifies the life, like the goldsmith who refines the precious
metals. =

39. Lébbha, covetousness, that which cleaves to sensible
objects.

40. Dwésa, anger, that which is wrathful, like a serpent struck
by a staff.

41. Moya, méha, ignorance, that which knows not the four
great truths.

42. Mity4-drishti, scepticism, that which teaches there is no
present world, no future world; it is the principal root of all
akusala, or demerit.

43, Udacha, disquietude, that which keeps the mind in con-
tinual agitation, like the wind that moves the flag or pennant.

44, Ahirika, shamelessness, that which is not ashamed to do
that which it is improper to do, like the hog that openly wallows
in the mire.

45. Annottappa, recklessness, that which does not fear to
commit evil deeds, like the moth that fearlessly casts itself into
the flame of the lamp.

46. Wichikicha, doubt, that which questions the existence of
Budha, his discourses, and the priesthood ; previous birth, future
birth ; the consequences resulting from moral action, and the en-
trance into the dhyanas by means of the exercise of kasina. He
who is under the influence of this principle is like a man held by
a serpent; he trembles from the doubts that agitate him ; he does
not continue in one mind, and is perpetually led hither and thither,
without any abiding place of rest; and when he sees any object,
he is unable to tell whether it be a pillar or a man.

47. MAnya, self-conceit, that which indulges the thought that
I am above all other persons, superior to all.

2F
434 A MANUAL OF BUDHISM.

48. Irsyd, envy, that which cannot bear the prosperity of
others.

49. Matsaryya, selfishness, that which leads me to wish that
the prosperity which has come to me may not come to another.
If any one under the influence of this principle sees even in a
dream that the advantages he enjoys are imparted to others, he
is unable to bear it; his mind thereby becomes debased, and the
features of his countenance are changed, so that it becomes pain-
ful to look at him; he wishes not the prosperity of another, and
loves only his own. :

50. Kukhucha, moroseness, or the disposition to find fault,
querulousness, that which is equally dissatisfied with what has
been done and what has not been done, and can never be pleased.
He who is under the influence of this principle is like the slave
who is subject to the caprice of an imperious master.

51. Thina, sleep, that which refreshes, or calms the mind.

52. Mijja, drowsiness, that which prevents the body from per-
forming any work. It is sometimes said that thina has the same
effect upon the body that mijja has upon the mind. The body is
supposed to be asleep when the mind is awake, and the mind to
be active when the body is in unconscious repose.

The fifty-two modes of sankharo here enumerated, together
with wédana, sannydé, and winyd4na complete the category of
discrimination.

6. Consciousness.

The Winydna-khando, or faculties of consciousness, are eighty-
nine in number, viz.:

1. Chaksu-winydna, eye-consciousness, in the eye, about the
size of a louse’s head, is that which perceives, or is conscious of,
the sensible object, whether it be blue, golden, or any other
colour. It receives its birth from the eye and the outward form.
It was possessed by Gétama before his birth, whilst he was yet
in his mother’s womb; all other beings, in the same situation,
possess only kayawinyana.

The eye of the body is surmounted i the eye-brow, and has
within it a circle of a black colour, aiid another that is white;
thus it is beautified, as the water-lily by its petals. Asa drop
of oil poured upon the uppermost ball of cotton, when there are
IX. THE ONTOLOGY OF BUDHISM. 435

seven balls suspended from each other, or poured upon the
outermost when there are seven balls one within the other, soon
makes its way through the whole of the seven balls; so the
light entering into the eye by one of its folds or concentric
layers, passes from that fold to the next, and so on in succession
through the whole of the seven folds of the natural (as dis-
tinguished from the divine) eye. The four elements enter into
the composition of the eye, but the winydna is its principal
faculty, as the prince is the chief of his followers or retainers.

It is not the eye that sees the image, because it has got no
mind, chitta. If it were the eye that sees the image, it would
see also by the other winydnas. Nor is it the mind that sees the
image, because it has got no eye. If it were the winydna that
sees the image, it would see the image within the wall; it would
penetrate into the inside of the solid opaque substance, as there
would be nothing to prevent it: but it does not thus happen.
When the eye and the image communicate with each other, or
come into contact, then there is sight. It is necessary that
there be the coming of light from the object to the eye. As the
light does not come from within the wall, that which is within
the wall cannot be seen. From within such substances as
crystals and gems the light proceeds, so that that which is
within them can be seen. When any object is seen it is not seen
by the eye alone, nor by the winydna alone. It is the chaksu-
winydna that sees it, though we say, in common language, that
it is the eye. When the winydna that is united to the eye, com-
municates, by the assistance of light, with any object that is
presented before it, we say that the man who possesses that
winywdna sees that object. Thus we say that such an object is
shot with the bow; butin reality it is not with the bow, but
with the arrow, that it is shot; in like manner, it is not the
eye that sees the image, but the winydna; or rather, not the
eye alone, nor the winydna alone, but both united.

2, Sréta-winydna, ear-consciousness, in shape like a thin
copper ring, or like a lock of copper-coloured curled hair, or a
finger covered with rings, is that which perceives the various
sounds.

3. Ghrdna-winydna, nose-consciousness, in the nose, like the
footstep of a goat in shape, is that which perceives smell,
whether it be agreeable or disagreeable.

22
436 A MANUAL OF BUDHISM.

4, Jiwhd4-winy4na, tongue-consciousness, in the tongue, like
the petal of a water-lily in appearance, is that which perceives
the different flavours.

5. Kaya-winydéna, body-consciousness, is the perceiving of
touch by the body. The exercise of this power is immediate,
which none of the other winydnas are, as they require some
medium of communication with the object before any effect is
produced.

6. Mané-winydna, mind-consciousness, is the perceiving of
the thoughts that are in the mind. Mand (in other places
called hita, sita, and chitta) is the chief of the winydnas. It is
like an overseer who continually urges on his labourers to work;
like the first scholar in the school, who repeats his lesson, and is
then followed by all the other scholars; or like the head
workman, who sets all his men in motion when he himself
begins to work.

As a large fish agitates the water in which it swims or sports,
so the hita moves the ripa, or body. Its powers are brought
into exercise rapidly, like the quick movements of a mother,
when she sees her child in danger of falling into a well.

The king of Sagal said to Nagaséna, ‘ Is mano-winydna pro-
duced wherever there is the production of chaksu-winydna ?”
Nagaséna: “Yes.” Milinda: ‘Is eye-consciousness first pro-
duced, and afterwards mind-consciousness; or is mind-con-
sciousness first produced, and afterwards eye-consciousness ?”
Nagaséna: ‘‘ First, eye-consciousness is produced, and after-
wards mind consciousness.” Milinda: “ What, does the eye-
consciousness say to the mind-consciousness, I am going to be
born in such a place, and you must be born there too? Or does
the mind-consciousness say to the eye-consciousness, Wherever
you are born, there 1 will be born also?” Nagaséna: ‘‘ They
have no such conversation with each other. Milinda: Will you
explain to me, then, by a figure, how it is that these two modes
of consciousness always accompany each other?” Nagaséna:
“What think you; when it rains, where does the water go to?”
Milinda: “It goes to any low place or declivity that there may
happen to be.” Nagaséna: “ When it rains again, where does
this other water go tu?” Milinda: “To whatsoever place the
first water goes, to the same place goes the second.” Nagaséna:
‘What, does the first water say to the second, Wherever I go,
IX. THE ONTOLOGY OF BUDHISM. 437

thither you must follow me? Or does the second water say to
the first, Wherever you go I will follow?” Milinda: “They
have no conversation of this kind; they go to the same place
because of the declivity in the ground.” Nagaséna: “Even so,
when eye-consciousness is produced, in the same place is produced
mind-consciousness. The one does not say to the other, Where
you are born there I will be born: they are produced in this
manner because it is natural to them thus to be produced.”
Milinda: “ Will you now explain to me by another figure, how
it is that when these two modes of consciousness are thus pro-
duced together they both proceed by the same door or aper-
ture?” Nagaséna: ‘There is a fort in some distant part of the
country, with walls and ramparts, but only one single gateway ;
now when any one wishes to retire from the fort, by what
means does he go out?” Milinda: “ By the gateway.’ Naga-
séna: “There is afterwards another man who wishes to retire ;
by what means does he go out?”  Milinda: “By the same
gateway as the first man.” Nagaséna: What, does the first
man say to the second, You must come out of the fort by the
same gateway that I da? Or does the second man say to the
first, I will go out of the fort by the same gateway that you do ?”
Milinda: ‘“ They do not hold any conversation of this kind with °
each other; they both retire from the fort by the same gateway,
because it is the right and proper road.” Ndgaséna: “ Even so,
there is no conversation held between the two modes of con-
sciousness; it is because of the door or aperture that they are
born together.” The priest afterwards illustrated the same
process by the figure of two wagons (the bullocks of which),
from custom, follow each other in the same path; and by the
figure of a pupil, who at first is unable to understand what he is
taught, and his mind is confused; but by practice, or habit, he
becomes ealm and collected, and retains the remembrance of
what he is told. “In like manner, from custom, and from
practice, or habit long continued, the production of mano-
winydéna follows the production of chaksu-winydna.” The king
asked the same question relative to the other winydnas; if,
where nose-consciousness or body-consciousness is produced,
there mind-consciousness is produced also; and was answered
in the affirmative,

After receiving this answer, the king asked Nagaséna another
438 A MANUAL OF BUDHISM.

question, and said, “ Wherever mind-consciousness is produced
is sensation, wédan4, produced in the same place P” The priest
replied, ‘“‘ Wherever mind-consciousness is produced, there is
also produced touch, or contact, phass4; sensation, wédana ;
perception, sannyd, thought, chétand; attention, witarka; and
examination, wichara,

Of these various modes of winyana, eye-consciousness and ear-
consciousness are produced by communication; there must be a
communication between the object seen and the eye, and
between the object that produces the sound and the ear; images
and sounds are, as it were, the food of the eye andear. The
other winydnas, as taste and smell, are produced by contact.
Unless there be actual contact between the tongue and the
object tasted there is no production of jiwhd-winydna; but
when anything is in contact with the eye, whether it be the
collyrium by which it is anointed, or the grain of sand by
which it is annoyed, there is no consciousness of its colour or
shape; notwithstanding, the eye can discern the hare in the
moon,* though it is at so great a distance. With regard to ear-
consciousness there is a difference; some sounds are heard when
afar off, but others must be near, or they are not perceived.
Between the birth of the sound and its being heard there is the
lapse of a short period of time; and sound is not heard at the
same moment by one who is near and one who is distant. There
are instances in which the sound is produced in one place and
heard in another, as in the echo. By the rushing of sound, even
a large vessel, if it be empty, may be shaken,

The meaning of winydna may be learnt in this way. The
watchman of a city remains in its centre, at the place where the
four principal streets meet ; by this means he can discover who
comes from the east, and who from the south, or the west, or
the north; in like manner, form is seen by the eye; sound is
heard by the ear; odour is smelled by the nose; flavour is tasted

* The easterns speak of the bare in the moon as we do of the man in the
moon. The following passage occurs in the Sanskrit poem called Naishadha
Charita, in speaking of the rising sun, as translated by Dr. Yates :-—

‘The moon beheld the hawk of day fly up,
And with his bright and heavenly rays give chase
Unto the raven night; alarmed with fear
For the dear hare reclining on his breast,
He fled precipitate; and all the stars,
Like doves afraid, betook themselves to flight.”—
Asiatic Researches, vol. xx.
IX. THE ONTOLOGY OF BUDHISM. 439

by the tongue ; contact, or touch, is felt by the body ; and thoughts
are perceived by the mind. All these things are discovered or
ascertained by means of winydna.

7. Akusala-wipdka-winydna-dhatu-chitta, that which is the
cause of birth in the four hells; akusala, demerit, without any
admixture of kusala, merit,

8. Kusala-wipaka-winydna-dhatu-chitta, that which is the
cause of birth as man; imperfect kusala, which from its imper-
fection brings blindness, deafness, disease, &c. ;

9—16. The eight sahituka-kim4wachara-sit, that are the
cause of birth in the déwa-léka, or if in the world of men, as
possessing great prosperity.

17—21. The five ripawachara-wipaka-sit, which are the cause
of birth in one of the ripa brahma-ldékas,

22—26. The five aripawachara-wipdka-sit, which are the cause
of birth in the artipa brahma-ldéka.

27. The thoughts that cleave to sensible objects, not perceiving
the impermanency of the body; and are sceptical relative to the
consequences of merit and demerit.

28. The thoughts that rest in the supposition that the circum-
stances of the present birth are not controlled by that which has
been done in a former birth,

29. The thoughts that conclude there is no evil consequences
resulting from sin, when these thoughts arise spontaneously in
the mind, and not from the suggestion of another.

30. The same thoughts when they arise from the suggestion of
some other person.

31. The thought that there is neither happiness nor sorrow.

(The rest of the winydnas are of a similar description, all of
them being states of the mind, or thoughts; some of which, like
the above, are connected with demerit, and others with merit.
Among the states of mind connected with merit are the follow-
ing:—the performance of good actions from the spontaneous
suggestion of a man’s own mind, in the hope of receiving a pure
reward; the performance of the same at the suggestion of some
other person; the performance of the same from imitation, as
when a child follows the example of its parents; the giving of
good advice by parents to their children, such as to worship
Budha, &c, All these modes of merit and demerit being referred
to in other places, it is not necessary to enumerate them here.)
440 A MANUAL OF BUDHISM.

It has been declared by Budha that the five khandas are like a
vessel in which all sentient beings are placed. The ripakkhando
are like a mass of foam, that gradually forms and then vanishes.
The wédandkhando are like a bubble dancing upon the surface of
the water. The sannydkhando are like the uncertain mirage that
appears in the sunshine. The sankhérokhando are like the plan-
tain-tree (without firmness or solidity). And the winydna-
khando are like a spectre, or magical illusion. In this manner is
declared the impermanency of the five khandas.

7. Identity; Individuality; and Moral Retribution.

1. (As all the elements of existence are said to be included in
the five khandas, it is evident that Budhism does not recognize
the existence of a spirit or soul; and that this assertion is not
made without adequate authority will be seen from the additional
extracts now to be made upon the same subject, taken princi-
pally from the Questions of Milinda.)

2. In the commencement of the conversations that were held
between Milinda and Naigaséna, the king said, ‘‘ How is your re-
verence known? What is your name?” Nagaséna replied,
“Tam called Nagaséna by my parents, and by the priests and
others ; but Nagaséna is not an existence, or being, pugala.”*
Milinda: “Then to whom are the various offerings made (that
are presented to you as priest) ? Who receives these offerings ?
Who keeps the precepts? Who enters the paths? There is no
merit or demerit; neither the one nor the other can be acquired;
there is no reward; no retribution. Were any one to kill Naga-
séna he would not be guilty of murder. You have not been in-
structed; nor have you been received into the priesthood. Who
is Nagaséna? Whatis he? Are the teeth Nagaséna? Or is
the skin, the flesh, the heart, or the blood Nagaséna? Is the
outward form Négaséna? Are any of the five khandas (men-
tioning each of them separately) Nagaséna? Are all the five
khandas (conjointly) Nagaséna? Leaving out the five khandas,
is that which remains Nagaséna?’’ All these questions were
answered in the negative. Milinda: ‘Then I do not see Naga-

* Négaséna declares that rupa, wédana, sannyd, and winnydno, do neither
jointly nor severally constitute the man (puggalo) and yet that without them
he does not exist.—Rev. D. J. Gogerly.
IX. THE ONTOLOGY OF BUDHISM. 441

séna. Nadgaséna is a mere sound without any meaning. You
have spoken an untruth. There is no Ndgaséna.” Nagaséna:
“Did your Majesty come here on foot or in achariot ?” Milinda:
“Tn a chariot.” Nagaséna: ‘What is achariot? Is the orna-
mented cover the chariot ? Are the wheels, the spokes of the
wheels, or the reins, the chariot? Is the seat, the yoke, or the
goad, the chariot? Are all these (conjointly) the chariot?
Leaving out all these, is that which remains the chariot?” All
these questions were answered in the negative. Nagaséna:
“Then I see no chariot; it is only a sound, a name. In saying
that you came in a chariot, you have uttered anuntruth. There
is no chariot. I appeal to the nobles, and ask them if it be
proper that the great king of all Jambudwipa should utter an
untruth ?”? The five hundred nobles who had accompanied the
king declared that his majesty had not previously met with any
one whose arguments were so powerful, and asked him what reply
he would give. Milinda: ‘No untruth have I uttered, venerable
priest. The ornamented cover, the wheels, the seat, and the
other parts; all these things united, or combined, form the
chariot. They are the usual signs by which that which is
called a chariot is known.” Nagaséna: “In like manner, it is
not the skin, the hair, the heart, or the blood that is Nagaséna.
All these united, or combined, form the acknowledged sign by
which Nagaséna is known; but the existent being, the man, is
not hereby seen. The same things were declared by Budha to
the priestess Wajira:—‘As the various parts, the different
adjuncts of a vehicle, form, when united, that which is called a
chariot ; so, when the five khandas are united in one aggregate,
or body, they constitute that which is called a being, a living
existence.’ ”

8. (Though an interruption to the narrative of Nagaséna, an
extract from the work called Amawatura will be explanatory of
his argument relative to the Ego, the self). When Budha was
visited by a tirttaka called Sachaka, the sage declared to him
the impermanency of all the elements of existence. Sachaka re-
plied, “If there be in any field plants or seeds, it is from the
earth that they receive their increase ; agriculture and commerce
are also carried on by means of the earth. In like manner (it
has been declared by some) the ripa, or outward form is the
dtma, the self, the man, and that by means of the ripa merit and
442 A MANUAL OF BUDHISM.

demerit are acquired; the wédané are the self (others have said),
and that by means of the wédana merit and demerit are ac-
quired; the sannya are the self (others have said), and that by
means of the sannya merit and demerit are acquired; the same
has been said of the sanskhdra and the winydna (by others) ; the
five khandas are to the sentient being like the earth to the plants
and seeds, as by means of them merit and demerit are acquired.
But you, sir, deny that there is an Atma, that the being possesses
a self; you say that the five khandas are andtma, unreal, without
a self,” Budha replied, “You say that the ripa is yourself;
that the wédand are yourself; the sanny4 are yourself; the
sanskhara are yourself; the winydnaare yourself; is it not so?”
Sachaka: ‘This is not my opinion alone: it is that of all who
are around me.” Budha; “It is with you that I argue; let
there be no reference to those who are around.” Sachaka: “TI
repeat what I have said: the rapa and other khandas are my-
self.” Budha: “To prove that the five khandas are not the
Atma, the self, and that they exist without an Atma, I will ask
you a question. The authority of the anointed king, born of the
royal caste, is supreme in the country that he governs; whom he
will, he appoints to death ; whom he will, he reduces to poverty ;
whom he will, he banishes from the country. Kosol, and Ajasat,
and the Lichawi princes, and the princes of Malwa, all possess
this power ; in their several countries their authority is supreme ;
isitnotso?”’ The tirttaka replied that this statement was correct,
but by so doing he forged a weapon for his own destruction ;
because, if the people were killed, or fined, or banished, it must
have been contrary to their own will; and therefore the 4tma
can have no power over the riipa and other khandas; it cannot
preserve them. Budha: “You say that the ripa is yourself;
that it exists by means of the 4tma; now if you determine that
the ripa shall be in this way, or that it shall be in that way, will
it be obedient to your will, or to the authority of the d4tma?” It
is evident that if we will our body to be of such a colour, or not
of such a colour, or to be beautiful as a gem, we have no power
to determine these things; we cannot carry our will into effect,
it will not be accomplished. The tirttaka saw, therefore, that he
was conquered; and he reflected thus :—“ If I say that the ripa
and other khandas are sustained by the dtma, the Lichawi
princes will say to me, ‘ Then how is it that your person is not
IX, THE ONTOLOGY OF BUDHISM. 443

as comely and beautiful as ours?’ and if I say that it is not thus
sustained, Gdtama will say that it is contrary to my former de-
claration.” He, therefore, remained silent. Budha again said
to him, “You say that the ruipa is the self, that it is sustained
by the 4dtma. Now if you determine that your outward form,
rupa, shall be beautiful, will it thus happen, will your wish be
accomplished? You say that the wédana are the self, that they
are sustained by the 4tma; now if you determine that the
wédana4 shall be pleasant, will it thus happen? The same
question was asked relative to the other khandas, and to all the
tirttaka replied in the negative. Budha: ‘‘ Are the five khandas
permanent or impermanent?”  Sachaka: ‘“ Impermanent.”
Budha: “Is that which is impermanent connected with satis-
faction or sorrow?” Sachaka: “With sorrow.” Budha: “If
death is followed by life, and thus a repetition of sorrow is en-
dured, is it not from ignorance that any one says, I belong to
that, or, that belongs to me; the atma belongs to the five
khandas, or the five khandas belong to the 4tma?” Thus was
Sachaka overcome, as he was brought to confess that the five
khandas are impermanent, connected with sorrow, unreal, not
the self. ;

4, (To return to the narrative of Nagaséna). The king
enquired of the priest how old he was when he was ordained,
and he replied that he was seven years of age? Milinda: “Is
the ‘seven’ of which you speak attached to you or to the years ;
does the seven exist because of you, or do you exist because of
the seven ?”’ At this moment the fine form of the monarch, with
all his royal ornaments, was reflected on the ground, and
Nagaséna said to him, When your shadow appears in a vessel
of water, are you the king, or is the shadow the king?”
Milinda: “I am the king; the shadow is not the king; because
of me the shadow appears.” Nagaséna: “In like manner, I
was ordained when I was seven years of age ; but I was not the
seven; because of me the seven existed.”

5. The king requested to hold further conversation with Na-
gaséna; and when the priests said that kings are impatient of
contradiction and sometimes punish their opponents, he replied
that he did not wish to be regarded as a king whilst they were
carrying on their argument. Milinda said it was then late ;
and after requesting that the discussion might be renewed on
444 A MANUAL OF BUDHISM.

the following day, in the interior of the palace, he mounted his
chariot and returned home. The next morning Nagaséna,
attended by 80,000 priests, went to the palace, when one of the
nobles respectfully said, “‘We call you Nagaséna; who is
Nagaséna?” The priest replied, ‘‘Who do you think is Naga-
séna”’ The noble: “The living breath, pranawdta, that is
within Nagaséna; that which is inspirated and expirated; this
is Nagaséna.” The priest: ‘Does the breath of those who
play upon reeds, or horns, or trumpets, or who sound the conch
return to them again?” The noble: “No.” The priest:
“Then how is it that those who blow these instruments do not
die?” The noble: “I am not able to argue with so acute a
reasoner; pray tell me how it is.” The priest: “The breath is
not the life; it is only dswdsa and prdswasa, that which is
inspirated and expirated, it is merely an element of the body,
kaya-sanskara.”’

6. The king said to Ndgaséna, when the discussion was
recommenced, “A being is born from his mother’s womb. Does
that being continue the same until his death, or does he become
another?” Nagaséna: ‘He is not the same; neither is he
another.” When the king requested him to explain this by a
figure he said, “ What think you? At one time you were a child,
young in years, small in person, and unable to rise; are you
now that child, or have you become an adult?” Milinda:
“T am not that child now; I am another; an adult.” Naga-
séna: “Then if this be the case, if you have become another,
there is no mother, no father, no teacher, no disciple, no one
who obeys the precepts, no wise person; the embryo in its
different stages is not nourished by the same mother; he who
learns the sciences is another; he who commits sin is another;
he who is punished is another.” Milinda: “ Why do you state
these things?’ Nagaséna: ‘I was once a child, carried in the
arms, but now I am an adult; by means of this body, the
embryo in its different stages, the youth, and the adult, are
united together, or connected. When a man lights a lamp, does
the same lamp continue to burn during the whole night?”
Milinda: “Yes.” Nagaséna: ‘‘ What, is there the same flame
in the middle watch that there is when the lamp is first
lighted?” Milinda: “No.” Nagaséna: “Is there the same
flame in the morning watch?” Milinda: “No.” Nagaséna:
IX. THE ONTOLOGY OF BUDHISM. 445

‘“ What, is there one wick in the evening watch, and another in
the middle watch, and another in the morning watch?”
Milinda: “No; the lamp burns through the whole of the night,
because it has the same wick.” Ndgaséna: ‘In the same way,
great king, one being is conceived; another is born; another
dies ; when comprehended by the mind, it is like a thing that
has no before, and no after; no preceding, no succeeding
existence. Thus the being who is born, does not continue the
same, nor does he become another; the last winydna, or
consciousness, is thus united with the rest (or, he is thus
connected with the last winydna).* Again milk that has been
put by for a night becomes curd; from this curd comes butter ;
and this butter turns to oil; now if any one were to say that
that milk is curd, or that it is butter; would he speak cor-
rectly ?” Milinda: “No: because of the milk, oil has gradually
been produced.” Nagaséna: “In the same way, one being is
conceived, another is born, another dies; when comprehended
by the mind, it is like that which has no before and no after ; no
preceding, no succeeding existence. Thus the being who is born
does not continue the same, neither does he become another; the
last winydna is thus united with the rest (or, he is thus con-
nected with the last winyana).”’

7. Again, the king said to Nagaséna, ‘“‘ What is it that is con-
ceived?” N&gaséna replied, “These two: néma and ripa.”
Milinda: “Are the same ndma and ripa that are conceived here,
or in the present birth, conceived elsewhere, or in another
birth ?” Ndgaséna: “No: this nfma and ripa (or mind and
body) acquires karma, whether it be good or bad: and by
means of this karma, another néma and ripa is produced.”
Milinda: ‘Then if the same néma and ripa is not again pro-
duced, or conceived, that being is delivered from the con-
sequences of sinful action.” Nagaséna: “How so? If there be
no future birth (that is, if nirwana be attained), there is
deliverance; but if there be a future birth, deliverance from the

* ITamonct abie to translate the last clause of this sentence in any way
that does not leave it doubtful whether I have rightly apprehended the
meaning. By one priest whom I consulted, it is said to mean, “ The last
winydna is the real being ; emphatically, the man.” But the whole sentence
is thus translated by Mr. Gogerly from the original Pali, “ Thus, great king,
a living being flows on ; one is conceived, another born, another dies; flows

on as being neither the preceding nor the succeeding ; it is not the same, or
yet another ; and so proceeds to the last accession of consciousness.”
446 A MANUAL OF BUDHISM.

consequences of sinful action does not necessarily follow. Thus
a man steals a number of mangos, and takes them away; but
he is seized by the owner, who brings him before the king, and
says, ‘Sire, this man has stolen my mangos.’ But the robber
replies, ‘I have not stolen his mangos; the mango he set in
the ground was one; these mangos are other and different to
that; I do not deserve to be punished.’ Now, your majesty,
would this plea be valid; would no punishment be deserved?”
Milinda: ‘He would certainly deserve punishment.” Naga-
séna: “Why?” Milinda: ‘‘ Because, whatever he may say, the
mangos he stole were the product of the mango originally set by
the man from whom they were stolen, and therefore punishment
ought to be inflicted.” Ndgaséna: “In like manner, by means
of the karma produced by this néma and ripa another ndma and
ripa is caused ; there is therefore no deliverance (in this way)
from the consequences of sinful action. (The same process is
illustrated by the sowing of grain and the setting of the sugar-
cane). Again,a man lightsa fire in the dry season, and by his
neglecting to extinguish it another fire is produced, which sets
fire to his neighbour’s rice-fleld, or to his field of dry grain. The
owner of the field seizes him, and bringing him before the king,
says, ‘Sire, by this man my field has been burnt; but the man
replies, ‘I did not burn his field; true, I neglected to put out a
fire I had kindled, but the fire kindled by me was one, the fire
that burnt his field was another; would it be right that upon
such a plea he should be released?” Milinda: “No; because
the fire that did the damage was produced by the fire that he
kindled and neglected to, put out.” Nagaséna: “ Again, a man
takes a light, and ascending into an upper room there eats his
food; but whilst doing so the flame of his lamp sets fire to the
thatch of the roof; by this means the house is burnt, and not
this house alone, but the other houses of the village. Then the
villagers seize him, and say, ‘Man, why did you burn our
village ?’ But he replies, ‘Good people, J did not burn your
village ; I was eating my food by the light of a lamp, when the
flame rose and set fire to the thatch of the roof; but the flame
that I kindled was one, and the flame that burnt the house was
another, and the flame that burnt the village was another.’
Now were he to persist in this plea when brought before the
king, the decision would still be given against him; for this
IX. THE ONTOLOGY OF BUDHISM. 447

reason, because the flame that burnt the village was caused by
the flame from the thatch, and this flame was caused by the
flame from the lamp. Again, a man gives money to a girl for a
maintenance, that afterwards he may marry her; the girl grows
up, when another man gives her money and marries her.
Hearing this, the first man demands the girl, as he has given
her money ; but the other man replies, ‘No; the girl to whom
you gave the money was a child, but this is a grown-up young
woman; she cannot therefore belong to you.’ Now if such a
plea as this were set up in the court, it would be given against
the man who made it; for this reason, that the child had
gradually grown into the woman. Again, a man purchases a
vessel of milk from the cowherd, and leaves it in his hand until
the next day: but when he comes at the appointed time to
receive it, he finds that it has become curd; so he says to the
cowherd, ‘I did not purchase curd; give me my vessel of milk.”
Now if a case like this were brought before your majesty, how
would you decide it?” Milinda: “I should decide in favour of
the cowherd, because it would be evident that the curd had
been produced from the milk.’ Ndgaséna: “In like manner,
one mind and body dies; another mind and body is conceived ;
but as the second mind and body is produced by (the karma of)
the first mind and body, there is no deliverance (by this means)
from the consequences of moral action.” *

8. The king then said to Nagaséna, ‘“‘ You have spoken of
ndma and ripa; what is the meaning of these terms?”’+ The
priest replied, “That which has magnitude is ripa; nama is the
exceedingly subtle faculty that exercises thought.” Milinda:
“How is it that the nama and ripa are never produced sepa-
rately?” Nagaséna: ‘‘ They are connected with each other, like the
flower andthe perfume. And in this way: if no germ be formed
in the fowl no egg is produced; in the ovarium of the fowl there
is the germ and the shell, and these two are united to each other;
their production is contemporaneous. In like manner, if there

* This argument appears in the Friend for Sept. 1888, translated from the
Pali by the Rev. D. J. Gogerly. ‘ :

+ “The words translated body and soul are néma and rapa; they are of
frequent occurrence, and are clearly defined in several parts of the Pitakas :
réga signifies the material form: ndéma signifies the whole of the mental
powers ; the two combined signifies the complete being, body and mind.”—
Rev. D. J. Gogerly. ‘
448 A MANUAL OF BUDHISM.

be no nama there is no rtipa; they are consociate ; their existence
is coeval; they accompany each other (as to the species, but
not as to the individual), during infinitude.”

9. Theking enquired what was the meaning of this infinitude ;
or period of time, or duration, infinitely long; and Nagaséna
replied, ‘It is divided into past, future, and present.” Milinda:
“‘ Has time an existence (or is there such an existence as time)?”
Nagaséna: “There is time existent, and time not existent.”
Milinda: “ What is time existent, and what is time not existent ?”
Nagaséna : ‘“ When a sentient being, after repeated births, is no
more, or becomes extinct, to him time is not existent. But
when a being is still receiving the reward of moral action, or
doing that for which he shall afterwards receive a recompense,
and is subject to a repetition of existence, to him there is time.
When a being dies, and receives another birth, there is time
existent; but when a being dies, and is not subject to a repeti-
tion of existence, does not receive future birth, then time is not
existent; nirwdna is attained, time is no longer.”

10. After this explanation, the king said, “What is the root,
or beginning of past duration, what of future duration, what of
present duration?” Nagaséna replied (repeating the pratitya-
samuppada-chakra, or circle of existence), ‘‘The beginning of
past, future, and present duration is awidya-nam-méha, ignorance,
or deception, which is like a bandage tied over the eyes, and is
deceived relative to the four great truths, not knowing them.
Méha is so called because it cleaves to that which is evil, and
does not cleave to that which is good; it does not understand
the union of the five khandas, nor the nature of the sight and
other senses proceeding from the six dyatanas, or sentient
organs; it does not perceive the nothingness of the eighteen
dhatus, or elements; it does not regard the superiority of the
shad-indrayas ; and it is subject to repeated birth in different
worlds and various modes of existence. By means of méha the
twenty-nine descriptions of chitta, or modes of thought possess-
ing merit or demerit, are produced; by means of the twenty-
nine descriptions of chitta, or merit and demerit, the nineteen
descriptions of pratisandhi-winydna (pilisanda+ganna-chitta) or
actual consciousness, is produced ; by means of actual conscious-
ness ndma and rupa, body and mind, or the five khandas is
produced; by means of n4ma and ripa the six dyatanas, or
IX. THE ONTOLOGY OF BUDHISM. 449

organs of sense are produced; by means of the six organs of
sense the six modes of phassd, contact, or touch are produced ;
by means of the six modes of contact, the three modes of wédana,
or sensation, are produced; by means of the three modes of
sensation the 108 modes of trisndwa, or evil desire, are produced ;
by means of the 108 modes of evil desire, the four modes of
upaédana, or the cleaving to existence, are produced ; by means
of the four modes of cleaving to existence, the three modes of
bhawa, or actual existence, are produced ; by means of the three
modes of actual existence jdtiapadima, or birth, is produced; by
means of birth the breaking up of the five khandas, called
death; as well as the excess of maturity, called decay; and
sorrow, weeping, pain, and mental anguish, are produced. In
this way it is that the beginning of duration does not appear.”*

* In the Karmika system of the Nepaulese there is a similar arrangement.
“The being of all things is derived irom belief, reliance, pratyaya, in this
order ; from false knowledge, delusive impression ; from delusive impression,
general notions; from them, particulars; from them, the six seats, (or
outward objects of) the senses ; from them contact ; from it, thirst or desire ;
from it, embryotic (physical) existence ; from it, birth, or actual physical
assistance ; from it, all the distinctions of genus and species among animate
beings; from them, decay and death, after the manner and period peculiar
to each. Such is the procession of all things into existence from: awidya, or
delusion ; and in the inverse order to that of their procession, they retro-
grade into non-existence. And the egress aud regress are both karmas,
wherefore this system is called karmika. (Sakya to his disciplesin the Racha
Bhagavati.) ””—-Hodgson’s Illustrations. By Cséma Kérdési it is called “a
dependent connexion or casual concatenation (cf twelve things) :—1.
Ignorance. 2. Composition, or notion. 3. Cognition. 4. Name and body.
5. Six senses. 6. Touch. 7. Perception. 8. Affection. 9. Ablution. 10.
Existence. 11. Birth. 12. Old age and death. Everything, but especially
the human soul, depends for its existence on the causal concatenation.” We
have the same scheme in the brahmanical accounts of the Budhist system.
“ Ignorance, or error, is the mistake of supposing that to be durable which
is but momentary. Thence comes passion, comprising desire, aversion
delusion, &c. From these, commencing in the embryo with paternal seed and
uterine blood, comes the rudiment of body ; its flesh and blood: it is name
and shape. Thence the sites of six organs, or seats of the senses, consist-
ing of sentiment, elements, name and shape (or body) in relation to him
whose organs they are. From coincidence and conjunction of the organs
with the name and shape (that is, with body), there is feeling or experience
of heat or cold, &c., felt by the embryo or embodied being. Thence is
sensation of pleasure, pain, &c. Follows thirst, or longing for renewal
of pleasurable feeling and desire to shun that which is painful. Thence
is effort or exertion of body or speech. From this is condition of merit or
demerit. Thence comes birth or aggregation of the five branches. The
maturity of those five branches is decay. Their dissolution is death
Upon death ensues departure to another world. That is followed by return
to this world. And the course of error, with its train of consequences,
recommences.’’—Colebrooke, Miscellaneous Essays, i. 394. The Chinese
scheme agrees, in a remarkable manner, with the preceding extracts. I give

26
450 A MANUAL OF BUDHISM.

Milinda: ‘‘ Will you explain what you have said by a familiar
figure?” Nagaséna: ‘“‘A man sets a seed, or nut, in the
ground; from this seed proceeds a germ, which gradually in-
creases in size until it becomes a full-grown tree, and produces
fruit; in that fruit is another seed or kernel which is put into
the ground, and this also germinates, gradually comes a tree,
and bears fruit; of this process no beginning can be perceived ;
and in like manner the beginning of duration does not appear.
Again, a fowl produces an egg, and this egg produces another
fowl, and this fowl produces another egg; in this way, no end
can be perceived to this process; and it is the same with dura-
tion.” The priest then drew a well-defined circle on the ground,
and asked the king if he could show him the beginning of it or
the end; but he replied that he was not able. Nagaséna: “ It
is in this way that Budha has propounded the pratitya-samup-
pdda-chakra, or circle of existence. On account of the eye and
the outward form, eye-consciousness, or sight is produced; from
the union of these three, contact is produced ; from contact, the
three modes of sensation are produced; from sensation, evil
desire is produced; from evil desire, karma is produced; so
again, from karma, by means of the eye, eye-consciousness is
produced. There is no end to this order of sequences. Again,

it in the words of M. Klaproth. We may hereby learn that the grand
principles of Budhism are the same in nearly all countries, and that there is
also great uniformity in the renderings of its principal expositors. “ L’origine
des douze Nidadna est l’ignorance ; l’ignorance agissant, produit la con-
naissance; la connaissance agissant, produit le nom et le titre; le titre
agissant, produit les six entrées; les six entrées agissant, produisent le
plaisir renouvelé ; le plaisir renouvelé agissant, produit le désir; le désir
agissant, produit l’ amour ; |’ amour agissant, produit la caption; la caption
agissant, produit la possession; la possession agissant, produit la naissance ;
la naissance agissant, produit la vieillesse et la mort, la douleur et la compas-
sion, le chagrin et la suffrance, qui sont les peines du ceur et I’ instrument de
grandes calamités. Quand l’Ame est une fois tombée dans cette alternative de
la vie et de la mort, si elle veut ‘obtenir Jn doctrine, elle doit interrompre
Vamour et éteindre et supprimer les passions et les désirs. Quand la
quiétude est venue, alors l’ignorance s’éteint ; l’ignorance étant éteinte, alors
Paction s’éteinte ; ]’action s’eteignant, alors la connaissance s’éteint ; la con-
naissance s’eteignant, alors le nom et le titre s’eteignant; le nom et le titre
étant éteints, alors les six entrées s’éteignant; les six entrées s’éteignant,
alors le plaisir renouvelé s’éteint: le plaisir renouvelé étant éteint, alors le
désir s’éteint ; la douleur éteinte, alors amour s’éteint ; amour étant éteint,
alors la caption s’éteint ; la caption étant éteinte, alors la possession s’éteint ;
la possession s’éteignant, alors la naissance s’éteint ; la naissance s’éteignanb,
alors la vieillesse et la mort, la tristesse, la compassion, la douleur et la
sonffrance, les peines du coeur et les grandes calamités ont pris fin: c’est ce
qu’on uppelle avoir trouvé la doctrine.”
IX. THE ONTOLOGY OF BUDHISM. 451

from the ear and sound, ear-consciousness, or hearing, is pro-
duced ; from the nose and perfume, nose-consciousness, or smell,
is produced; from the tongue and flavour, tongue-consciousness,
or taste, is produced; from the body, and the tangible object
body-consciousness, or touch, is produced ; from the mind and
the object of mental perception, mind consciousness, or thought,
is produced. From the union of the three in each of these
classes, contact is produced; from contact, sensation; from
sensation, evil desire, from evil desire, karma; from karma,
consciousness ; and so on without any limit to the process. In
like manner, the beginning of duration does not appear.”

The king again said to Nagaséna, ‘You have declared that
the beginning does not appear; of what is it that this beginning
has been predicated ?”? Nagaséna: “It is spoken of past dura-
tion.” Milinda: “Is it true of all things that the beginning
does not appear?” Nagaséna: “Of some things it appears,
and of some it does not appear.” Milinda: “ In what way ?”
Nagaséna: “ Formerly all things, of whatever kind, were entirely
awidyamana, lost in confusion, or covered from the sight;
their beginning does not appear; but when that which was not
existent comes into existence, is produced and destroyed, of this
(which may be regarded as referring to each separate indivi-
duality in the sequence of existence) the beginning does appear.”
Milinda: ‘If that which was non-existent comes into existence,
and after coming into existence is destroyed, is not its destruc-
tion entire and absolute, from being thus, as it were, cut off at
both ends?” WNagaséna: “It receives the destruction of awid-
yawa, or non-perception.” Milinda: “But can that which is
awidydwa, and cut off at both ends, continue to exist?” Naga-
séna: “It may.”  Milinda: “But can it exist from the
beginning.” Nagaséna: “It may exist from the beginning.” The
priest then repeated the comparison of the seed and the tree; the
khandas are like the seed (the beginning and the end of each sepa-
rate tree being apparent, though the beginning of the process by
which this sequence of trees came into existence cannot be traced).

11. The king enquired of Nagaséna if any sanskhara-dharmma-
kenek, or sentient being, exists; and if so, what is the nature of
that being ? In reply, the priest repeated the circle of existence.

On receiving this answer, the king said, ‘‘ Does the being that
has no existence come into existence?” Nagaséna: “Is this

262
452 A MANUAL OF .BUDHISM.

palace, or any house in which you may happen to be, a non-ex-
istent object brought into existence ?” Milinda: “The timbers
were produced in the forest; the clay used in its construction
was in the ground; by the exertions of men and women (from
these materials), the palace was produced.” Nagaséna: ‘In like
manner, no being is produced from that which is non-existent ;
there is no such being. All sentient beings are produced from
something that previously existed. Thus, if a seed or root be cast
into the ground, it gradually increases in size, and becomes a tree,
which bears flowers and fruit ; the tree is not a non-existent thing
brought into existence; there is no such tree. Again, a potter
takes clay from the earth, and therewith manufactures different
kinds of vessels; these vessels are not something non-existent
brought into existence ; they are produced from that which pre-
viously existed. Again, for the production of sound from the
wéna (a stringed instrument frequently referred to in eastern
story) there must be the frame, the skin, the body, the wood, the
strings, and the handle, together with the skill of the player, or
no sound is produced ; all these things are previously requisite
that the sound may be elicited. Again, if there be no piece of
wood to be rubbed and no upper piece, and no string for the
binding of the pieces together, and no exertion of the man, and
no rag, fire cannot be produced ; but if there be all these things,
fire may be elicited. Again, unless there be the jéti-pdsdna, or
burning-glass, and the rays of thesun, and the dried cow-dung,
no fire can be produced ; but if there be all these things, fire may
be elicited. Again, if there be no mirror, and no light, and no
face, no reflection of the features is produced; but if there be all
these things, an image of the features may be produced. In all
these instances it is not a non-existent object that is produced ;
the production is from something that previously existed; and
the same is to be predicated of the sentient being.”

12. Again, the king said to Nagaséna, ‘Is there such a thing
as the wédagu, is such a thing received ?” Nagaséna; ‘‘ What is
this wédagu of which you speak P”” Milinda: “It is prdna-jiwa,
it is inward life, or the internal living principle, by means of
which figure is seen by the eye, sound is heard by the ear, odour
is smelled by the nose, flavour is tasted by the tongue, the tan-
gible object is felt by the body, and thoughts are perceived by the
mind. Thus, we sit in this palace, and when we are wishful to
IX. THE ONTOLOGY OF BUDHISM. 453

see any object through any of the windows, we look out of that
particular window, whether it be towards the east, the south, the
west, or the north; even so, if the inward living principle be
wishful to look out by the eye, or any other of the sentient organs,
it looks out by that particular aperture or door.” Nagaséna: “I
also will say something relative to the six organs of sense; you
must pay attention to what I say. If the inward living principle
sees objects by the-eye, we who are sitting here ought to see the
same object by whatever window we might look out,* whether
by the eastern window, the southern, the western, or the northern ;
so also the inward living principle would see the outward object
by means of the eye, but not by that alone ; it would see as well
by the ear, the nose, the tongue, the hody, and the mind; and it
would hear sound equally by the eye, the nose, the tongue, the
body, and the mind; it would smell, in the same way, by the
eye, the ear, the tongue, the body, and the mind; it would taste
by the eye, the ear, the nose, the body, and the mind; it would feel
by the eye, the ear, the nose, the tongue, and the mind; it would
think by the eye, the ear, the nose, the tongue, and the body. We
who are in this palace, by putting our heads far out of the
window, can clearly discern various objects; in like manner, by
the same rule, when the inward living principle opens the window
of the eye, it ought to see clearly all the objects in an extended
prospect ; and when it opens the window of the ear, and that of
the nose, or the tongue, it ought distinctly to hear the sounds in
the same space, and to smell the odours, and to taste the flavours,
and to feel the objects. Were the noble, Dinna, who is near you
there, to go out of the door, could you tell that he had left this
place, and gone out?” Milinda; “Yes.” Nagaséna: “ And if
he were to return into the interior of the palace, could you tell
that he had returned, and was standing in your presence ?”’
Milinda: “Yes.” Nagaséna: “ And can the inward living prin-
ciple, when it has anything upon the tongue possessing flavour,
tell whether it be sweet, sour, salt, bitter, acrid, or pungent?”
Milinda? ‘‘ Yes.” Nagaséna: “And when that which possesses
flavour enters into the stomach, can the inward living principle

* And they who say, as some do, that the eye sees not anything, but it is
the soul only that seeth through them, as through open doors, observe not,
that if the eyes were like doors, we might see things much better if our eyes

were ont, as if the doors were taken away.—Epicurus, according to Laertius
and Lucretian,
454 A MANUAL OF BUDHISM.

tell whether it be sweet, sour, salt, bitter, acrid, or pungent ?”
Milinda: “No.” Nagaséna: “Then your two declarations do
not agree with each other. Suppose a man to have a hundred
measures of honey, the whole of which is poured into one large
vessel; now if he puts his head into the vessel, whilst his mouth is
bound over with a cloth tightly drawn, can he then discern
whether the honey be sweet or sour?” Milinda: “No.” Nagasénas
“Why?” Milinda: “ Because the sweetness did not enter into
his mouth.” Nagaséna: “Then your two declarations do not
agree with each other.” Milinda: “Will you be kind enough
to explain these matters to me?” The priest then again repeated
the circle of existence, and said, “ There is no such thing as the
inward living principle of which you speak ; there is no wédagu 3
besides that which is set forth in the circle of existence, there is
no such a thing as the wédagu connected with the body.”

But the king (as if not satisfied by the answer he had received)
again said to Nagaséna, “Is there such a thing as the wédagu ?”
Nagaséna: “There is not.” Milinda: “Is there any separate
being, any distinct principle of existence, connected with (or at-
tached to) the ndma-ripa ?” Nagaséna: “There isnot.” Milinda:
“Then there is no one to endure the consequences of sin; there
is no responsibility.” Nagaséna: “If there were not conception
in some other place, then there would be no responsibility ; but
there is this conception, and therefore the consequences of sin are
endured. When a man steals a mango that belongs to some other
person, is he not punished ?” Milinda: “Yes.” Nagaséna: “But
the mango that he steals is not the mango that the other man set
in the ground as seed ; then why is he to be punished ?” Milinda:
‘* Because the mango that he steals was produced from the tree
that grew from the mango that the other man set in good ground.”
Nagaséna: “‘ Even so, from the karma, whether it be connected
with merit or demerit, belonging to this néma-ripa, another
nama-rupa is produced (to which the karma is transferred) ; thus
there is uo releuse, in this manner (apart from the reception of
nirwaina), from the consequences of sin.”

18. The king again said, ‘‘Do the winydna, consciousness ;
pragnydwa, wisdom; and the life that is in the body composed of
various elements, produce one effect and embrace one idea, or are
the effects and ideas multiform ?” Nadgaséna replied, ‘The win-
yana is like a man who, when he sees the gold coin called a
‘

IX. THE ONTOLOGY OF BUDHISM. 455

masuran, knows itsdenomination. Pragnydwa is like the gold-
smith who when he sees the masuran, knows whether it be a
counterfeit or a genuine coin. The life within the body is not a
living soul that enables the being who possesses it to eat, and
drink, and go from place to place.” Milinda: “ Then if there be
no living principle what is it that sees colours, shapes, &ec., by
the eye, hears sounds by the ear, smells by t]ie nose, and so on ?””
Nagaséna: “If there were a living soul that saw by the eye, it
would still see clearly though the eye were plucked out, and the
socket were empty; though the ears were destroyed, it would
still distinguish sounds; though the tongue were cut out, it
would still be able to discern flavours, &c. But we know that
these consequences do not take place; as when there is no eye,
there is no sight, when there is no ear, there is no distinguishing
of sounds, é&c.; and therefore there can be no such thing as a
living soul that enables the being who possesses it to eat, and
drink, and go from place to place. It has been declared by Budha
that it is exceedingly difficult to say, this is touch, this is sensa-
tion, this is perception, this is thought ; or to tell in what place
the incorporeal thought resides. Were a man to go in a ship far
out to sea, and take up a portion of water therefrom, could he
say, this is from the Ganga, this from the Yamuna, this from the
Achirawati, this from the Sarabhu, or this from the Mahi? We
know that he would not be able; and equally difficult, it has been
declared by Budha, would it be to say, this is touch, this is con-
sciousness, this is perception, &c. The king’s cook prepares de-
licious food for the royal table, in which there is milk, pepper,
onions, ginger, and many other savoury ingredients. His majesty
on receiving the food says, ‘Oh, cook, separate from each other
the flavour of the milk, ginger, pepper, and other ingredients, and
give each to me separately and alone.’ But this cannot be; they
are all mingled together, and the taste of each may be perceived,
but one flavour cannot be separated from the other. In like
manner touch, sensation, perception, d&c., may be severally
experienced, but they do not admit of individual separation.”
“So is it with the sad-indrayas,” said Nagaséna, “and the
other faculties; they produce one effect, inasmuch as they destroy
evil desire. There are various sections in an army, but the
object of all is the same; in the field of battle they subdue the
opposing host: in like manner, the indrayas and other faculties
456 A MANUAL OF BUDHISM.

are many, but their object is the same: they overcome evil
desire.”

14. The king enquired the meaning of the word sangsara ;
and Nagaséna replied, ‘There is birth in this world and then
death; after death there is birth in some other place; in that
place also there is death; and then there is birth again in some
other place. Thus a man, after eating a mango, sets the stone
in the ground ; from that stone another tree is produced, which
gradually comes to maturity, and bears fruit; the stone of one
of these fruits is again set in the ground, and another tree is
produced; from this tree there are other fruits; and thus the
process goes on continually without any appearance of its end.
It is the same with sangsdra, or the sequence of existence.”

15. The king again said, ‘You have declared, venerable
priest, that the a4tma-bhawa (that which constitutes, or is in-
cluded in, individual existence) does not go to any other place
after death; then is it born, or produced, or does it appear, in
any other place?” Nagaséna: ‘‘It is.” Milinda: “ Will you
explain this by a figure?” Nagaséna: “A man from one lamp
lights another ; by so doing doves he extinguish the light of the
first lamp?”  Milinda: “No.” Nagaséna: “In like manner
the kaya (literally the body, but here put asasynonyme for dtma-
bhawa), though it does not pass away from the place where it is,
is nevertheless produced in another place,” Milinda: ‘“ Will you
favour me with another explanation ?” Nagaséna: “‘ When you
were a boy you were taught different sidkas, or stanzas; but these
sldkas did not, when communicated to you, pass away from the
mind of your teacher; and it is the same with the dtma-bhawa.”

16. Another enquiry made by the king was this, “A man dies
here and is born in a brahma-léka; another dies here at the
same time, and is re-born in Kdsmira; which of these two will
receive birth the first?’ Nagaséna: “There will be no differ-
ence.” Milinda: “Will you explain to me how this can
happen?” Nagaséna: “In what place were you born?”
Milinda: “In the village of Kalasi.” Nagaséna: “How far is
it from hence?” Milinda: “ About 200 yojanas.” Nagaséna:
“How far is it to Késmira?’”  Milinda: “ Twelve yojanas.”
Nagaséna: “ Quickly think of your native village.” Milinda:
“IT have done so.” Nagaséna: “Now quickly think of Kaés-
mira..” Milinda: “I have done so.” Nagaséna: ‘‘ Which of
IX. THE ONTOLOGY OF BUDHISM. 457

these places did you think about in the shortest space of time ?”
Milinda: “There is no difference: I can think of one as soon
as the other.” Nagaséna: “So also, when one being is re-born
in a brahma-léka and another in Kasmira, they are both born at
the same moment.”” The priest illustrated the same position by
the figure of two crows alighting on a tree at the same moment,
one on an upper branch and the other on a lower; but the
shadows of both reach the earth at the same instant.

17. “The same nama and ripa,” it is said in the Wisudhi-
margga-sanné, ‘‘is not reproduced. As there is a different
karma, that which is produced is a different being. When the
elements of the body are broken up, or destroyed, they are
never again produced, or brought into existence. They pass, as
it were, into deep darkness, where they cannot be discovered by
the unwise. As the karma has the power to produce new ele-
ments, it is not necessary that the same elements should be
produced again.”

8. Reproduction.

1. All quadrupeds, men, déwas, brahmas, and those who live
in the artipa worlds, all beings that have nama and ripa, a mind
and a body, are born because of karma, and are therefore called
karmaja ; fire, and all things proceeding from seed, being pro-
duced without any hétu, or cause exterior to themselves, are
called hétuja; and earth, rocks, water, and wind, being produced
by irtu, season or time, are called irtuja; but space and nirwana
are neither karmaja, hétuja, nor irtuja; we cannot say of nir-
wana that it is produced, nor can we say that itis not produced.

2. When birth is ruled by karma, and there is the possession
of much merit, it causes the being to be born as a kshastriya-
mahasdla, brahmana-maha-sdla, or grahapati-maha-sdla, or as a
déwa in one of the déwa-ldkas; sometimes by the oviparous
(andaja) birth, as Kuntraputra ; at other times by the viviparous
(jalabuja) birth, as men in general; or from the petal of a lotus,
as Pokkharasatiya ; or by the apparitional (opapatika) birth, (in
which existence is received in an instant in its full maturity), as
Ambapdli. There is also the sédaja birth, as when insects are
produced from perspiration or putridity.*

* According to the Nydya system, the distinct sorts of body are five: Ist,
ungenerated, as the gods and demi-gods; 2nd, uterine, or viviparous; 3rd,
oviparous ; 4th, engendered in filth, as worms, nits, maggots, &c. ; 5th, vegeta-
458 A MANUAL OF BUDHISM.

3. When conception takes place, it is by a portion of the karma
possessed by some previous being, whilst the other portions
of the karma form the different members, as the eye, ears, &c.

4. The wind causes fowls to conceive, and the sound of rain
has the same effect upon cranes. Déwas, prétas, and the beings
in hell, are born by the apparitional birth, not from the womb;
men, cattle, and other animals, are born from the womb, but
their destiny is different, as some are born to the crown, some to
the yellow robe, and some to the covering of skin.

5. In the forest of Himdla there is a rock called Néru, of a
golden colour, and it has this property, that whatever animal
approaches it is turned to the same colour; in like manner,
whatever being receives birth, whether it be viviparous, appari-
tional, or any other, he loses his previous nature, and receives
that of the species to which he is attached by his birth.

6. There are living things that eat grass; they nip the green
or dry grass with their teeth, and eat it; they are horses, cattle,
asses, goats, deer, and many others. Through the karma of
previous births, sentient beings are thus born as graminivorous
animals. There are living things that feed upon dung; they
scent it from afar, and hasten towards it with the expectation
of receiving the richest treat. As when the Brahmans have
scented the sacrifice, they hasten towards it that they may par-
take of it, so when these have scented the filth, they fly towards
the spot that they may enjoy the feast; they are fowls and
swine, dogs and jackals. This also is the consequence of crimes
committed in previous births. There are living things that are
born in darkness, and in the same darkness they live and die;
they are grubs and worms. This also is the consequence of
previous karma. There are living things that exist in water, in
which element they decay and die; they are fish, turtle, and
alligators. This also is the consequence of previous karma.
There are living things that are born in dunghills and filthy
places; and others in putrid flesh, the corpses of animals, stale
food, in cesspools, and places that receive the refuse of cities;

tive, or germinating.—Colebrooke’s Miscellaneous Essays, i. 270. The
sceptics taught that some living things are generated from fire, as the cricket
of the hearth ; some from stagnant water, as gnats ; some from sour wine, as
scnipes; some from slime, as frogs; some from mould, as worms ; some from
ashes, as beetles; some from plants, as caterpillars; some from fruits, as
maggots; and some from putrified flesh, as bees from cattle and wasps from
horses.
IX. THE ONTOLOGY OF BUDHISM. 459

but to give a perfect description of all that is suffered by the
beings that are born as animals, even an age, or a hundred
thousand ages, would not suffice.

7. Aman throws a perforated yoke into the sea. The east
wind sends it in a westerly direction, and the west wind sends it
in an easterly direction ; the north wind sends it in a southern
direction, and the south wind sends it in a northern direction.
In the same sea there is a blind tortoise, which after the lapse of
a hundred, a thousand, or a hundred thousand years, rises to the
surface of the water. Will the time ever come, when that
tortoise will so rise up that its neck shall enter the hole of the
yoke? Itmay; but the time that would be required for the
happening of this chance cannot be told; and it is equally
difficult for the unwise being that has once entered any of the
great hells to obtain birth as man.

8. When the power to receive birth as man has been obtained,
conception takes place in various ways. Not long after Ananda
began to say bana in the palace of the king of Késala, his 500
queens each brought forth a son, and the whole of the 500 princes
bore a striking resemblance to the priest. The tirttakas insi-
nuated that Ananda had been acting improperly; but Budha, in
order to remove the doubts of the king, repeated a gata, to this
effect :—‘ There are nine ways in which conception may be pro-
duced.* 1. In the usual manner. 2. By the simple attrition of
two bodies of different sexes. 38. By umbilical attrition. 4. By
looking steadfastly in the face of a man. 5. By the use of
flowers or perfumes that have previously been in the possession
of aman. 6. By eating the food left bya man. 7. By putting
on, or using the garments that have been worn by a man.
8. By the season, or time, as in periods of great heat living
beings are rapidly produced. 9. By listening wantonly to the
sweet voice of a man.”

9. The ascetic Dukula, and his sister Pariké, were born in.
Benares, of most respectable parents, who were of the brahmanical
caste. Their previous birth had been in a déwa-lédka. Though
they were so nearly related, yet’ as it was the custom of their
family, and they were very like each other, both being exceed-

* Before the time of the patriarch Daksha, living creatures were variously
propagated by the will, by sight, by touch, and by the influence of religious
austerities.—Professor Wilson.
460 A MANUAL OF BUDHISM.

ingly beautiful, they were married to each other by their
relatives, notwithstanding their repugnance, as they were free
from all evil desire. After living together some time in the city,
they retired to a forest, where they began to practise the necessary
discipline, in order that they might attain nirwdna. But the
déwas were jealous on account of the great merit they acquired ;
in consequence of which Sekra went to them, and told them it
would be of great advantage if they had a son, as they were living
alone in the forest; but they resolutely rejected his advice. The
déwa, however, told them that it might be done without trans-
gressing the rules of asceticism, merely by umbilical attrition ;
and upon hearing this, they took his advice, by means of which
@ son was conceived and born, who was called Sima. Thus there
was conception without personal union, as fire imparts warmth
to the substance with which it is not in actual contact.*

10. In that which is said of sentient beings, trees are not in-
eluded, as they do not possess a mind. In a former age when
Bédhisat was the déwa of a tree, he said to a brahman who every
morning asked the protection of the tree, and made offerings to it
continually, “‘ The tree is not sentient; it hears nothing, it knows
nothing; then why do you address it, or ask from it assistance ?”’
At another time he said that a tree called out to the carpenter, a
brahman, who was about to cut it down, “I have a word to say ;
hear my word.” But when he said that the tree called out, it was
a figurative expression, as it was not the tree that spoke, but a
déwa who resided in the tree; just as we say of a cart laden with
grain, that it is a grain-cart, though in reality it is not a graiu-
cart, but a cart laden with grain; or a man says that he will
churn cream, when in reality it is not cream that he churns but
butter; or a man says that he will make such a thing, though the
thing of which he speaks is not in existence; he regards a non.
entity as if it were an entity.”

11. The king of Sagal said to Nagaséna, “ When water is
boiled, it makes a noise, asif it said chichitd, or chitichita; is this
on account of the sufferings endured by living beings who are in
the water, or from what cause does it proceed?” Nagaséna re-
plied, ‘‘ The water is not alive; nor in the water is there anything
that has life.” Milinda: ‘“ But the sceptics say that there is life

* Numerous instances are given of similar modes of conception, but they
are too gross for publication.
IX. THE ONTOLOGY OF BUDHISM. 461

in the water ; they therefore forego the use of cold water, and use
it only when it is warm; and they speak against the priests of this
religion, saying that by the use of cold water they take life, and
thereby transgress the precept. It would be well if this objection
were removed.” Nagaséna: ‘It is on account of the fierceness of
the fire alone that these noises are heard. When the ponds and
other places dry up on account of the drought are there any
noises ? If there were life in the water, they would be heard then,
as well as in the other case. Again, when water and rice are put
into a vessel and covered over, they remain still; when put upon
the fire they make these noises; the water trembles, runs here
and there, boils over, and makes a regular commotion. When
water that has been received by the priest in his alms-bowl in
going from house to house is put into a vessel, and covered over,
it remains still; there is no noise, no commotion; but it is not so
with the water of the sea; you know how that rolls and roars.”
Milinda: “Yes; I have heard the waves of the sea and seen them
rising to the height of a hundred or two hundred cubits.” Naga-
séna: ‘It is the wind that causes this difference. Again, when
the drum is struck it gives forth a sound; but there is no life in
it; when it is not struck it is silent. It is thus evident that
though the water makes a noise when it is boiled, thisis no proof
that there is life in it, or any living existence.”

9. Karma.

1, Karma includes both kusala and akusala, or merit and de-
merit; itis that which controls the destiny of all sentient beings.

There are three principal meanings of the word kusala, viz.,
freedom from sickness, exemption from blame, and reward; but
as used by Budha its primary idea is that of cutting, or excision.
Tt has a cognate use in the word kusa, the sacrificial grass that
cuts with both its edges the hand of him who lays hold of it care-
lessly. That which is cut by kusala is klésha, evil desire, or the
cleaving to existence. Akusala is the opposite of kusala. That
which is neither kusala nor akusala is awydkrata; it is not
followed by any consequence, it receives no reward, either good
or bad.

Akusala is divided into wastu-kéma and klésha-k4ma. To
wastu-kima belongs pancha-kama, the modes of evil desire that
are connected with the five senses. Klésha-kama is the same as
462 A MANUAL OF BUDHISM.

trisndwa (which may here be considered as the cleaving to exist-
ence, whilst wastu-kama is the cleaving to existing objects). When
the two kamas are conjoined, the state is called kAmd-wachara.

There are eleven kima-bhawa, or states of existence in which
there is kama. Even those who reside in the ariipa worlds are
figuratively called kamawachara, as well as those in the ripa
worlds. Thus we call a man a warrior though he may not at the
time be actually fighting ; it is his profession, that to which he is
most accustomed, and which he may at any hour be called to ex-
ercise, though now living in peace; in like manner, the inhabitant
of the aripa world, though he may not just now exercise kima,
is exposed to its influence in the other states of existence that
await him when this is concluded. That which is neither ripa nor
artipa is called lékottara, a state in which there is entire freedom
from all kama.

2. At the time that Gdtama resided in the wihdra of Jétawana,
there went to him a young brahman, named Subha, son of the
préhita of the king of Kosol, who said, ‘‘ From some cause or
other mankind receive existence ; but there are some persons who
are exalted, and others who are mean; some who die young, and
others who live to a great age; some who suffer from various
diseases, and others who have no sickness until they die; some
who have disagreeable persons, and others who are beautiful; some
who are strong, and others who are weak ; some who have great
authority and extensive possessions, as kings, and others who
have none; some who are of mean birth, and others who belong
to the kshatra, brahman, and other high castes; some who are
destitute of wisdom, and others who are extremely wise; among
individuals of the same species, man, these differences occur.
What is their cause? what is it that appoints or controls these
discrepancies P”

Budhba made the same reply to all these queries, and it was as
follows :—“ All sentient beings have their own individual karma,
or the most essential property of all beings is their karma; karma
comes by inheritance, or that which is inherited (not from
parentage, but from previous births) is karma; karmais the cause
of all good and evil, or they come by means of karma, or on account
of karma; karma is a kinsman, but all its power is from kusala and
akusala; karma is an assistant, or that which promotes the pro-
sperity of any one is his good karma; it is the difference in the
IX. THE ONTOLOGY OF BUDHISM. 463

karma, as to whether it be good or evil, that causes the difference
in the lot of men, so that some are méan and others are exalted,
some are miserable and others happy.

“When Budha had made this reply, Subha still remained like a
man with a bandage fastened over his eyes; he was unable to
comprehend its meaning ; and he therefore requested the sage to
explain these things to him at great length, that he might un-
derstand them more fully.

Budha informed him that he would find it difficult to under-
stand them, unless he paid the most profound attention; but as
he promised thus to listen, the teacher of the three worlds
proceeded :—‘‘ A woman or a man takes life; the blood of that
which they have slain is continually upon their hands; they live
by murder; they have no compassion upon any living thing;
such persons, on the breaking up of the elements (the five khan-
das), will be born in one of the hells; or if, on account of the
merit received in some former birth, they are born as men, it will
be of some inferior caste, or if of a high caste, they will die young,
and this shortness of life is on account of former cruelties. But
if any one avoid the destruction of life, not taking a weapon into
his hand that he may shed blood, and be kind to all, and merciful
to all, he will, after death, be born in the world of the déwas, or
if he appear in this world, it will be as a kshatra, or brahman, or
some other high caste, and he will live to see old age.”

By many other examples of a similar kind did Budha illustrate
the effects of karma; proving thereby, to the satisfaction of
Subha, who became a convert to the faith of Gdtama, that the
differences in the lot of men, as at present seen, are produced by
the karma of previous births. (Chilakamma wibhanga-sitra.)

8. There are eleven descriptions of karma:—1. Drishta-
dharmma-wédya. 2. Upapadya-wédya. 3. Aparapariya-wédya.
4. Yatgaru. 6. Yaddsanna. 7. Kritatwa. ‘8. Jana. 9.
Upasthamba. 10. Upapidaka. 11. Upaghata.

The first, drishta-dharmma-wédya karma, whether it be
kusala or akusala karma, is accomplished in the present birth;
or if not in the present birth, not at all, in which case it is called
abhawa karma. It is then like grain that has been boiled,
which will not germinate or grow, though it should be sown in
the ground. Another comparison may illustrate this result.
A hunter goes to shoot deer. He plants his trusty bow well,
464 A MANUAL OF BUDHISM.

the arrow flies in a straight direction, and the animal is killed.
But at another time the arrow misses its aim, the deer escapes;
and as the hunter cannot find it again, its fear having now led
it far away, its escape is permanent ; it cannot again be caught.
In like manner, when this description of karma does not
produce its rightful consequences in the present birth, as to all
future births it is ineffective, no result can be accomplished.*

The second description of karma is accomplished in the next
birth, or not at all. Out of many results that are connected
with this karma, only one is produced. Thus, when it is
kusala karma, birth may be obtained in the brahma-léka; and
in this case, though other rewards may be due for other acts,
they are not received. Again, when it is akusala karma, one of
the five deadly sins may be committed, which will cause the
being to be born in hell, in the next birth, where he will have to
remain during a whole kalpa; but if the whole of the five sins
were committed, the punishment would be the same.t

The karma called yaddsanna is received when at the point of
death.

4, When the king of Sagal enquired where karma resides, its
locality; Nagaséna replied, ‘‘ Karma is like the shadow, that
always accompanies the body. But it cannot be said that it is
here, or that it is there; in this place, or in that place; the
locality in which it resides during the sequence of existence
cannot be pointed out. Thus, there is a tree, a fruit tree, but at
present not in bearing; at this time it cannot be said that its
fruit is in this part of the tree, or in that part, nevertheless it
exists in the tree; and it is the same with karma.”

5. On a certain occasion, when the priests had repeated to
each other many things in praise of the power and greatness of
Budha, the sage informed them that they were not to suppose
that these advantages were produced by the Budhas themselves,
irrespective of other causes; but to remember that they were
entirely the result of merit acquired in previous ages. Then
one of the priests, rising from his seat, reverently said, “ My
lord, the power and greatness you possess are seen by us; but
we wish also to know what was done by you in former ages by

* The stories of Pirnnaka, Chinchi, and Supra Budha, are cited as in-
stances of this karma.
+ Ihave not met with any description of the other modes of karma.
IX. THE ONTOLOGY OF BUDHISM. 465

reply, like a person taking a golden mirror from a bag, related
what he had done; shewing that neither by his own inherent
power, nor by the assistance of the déwas, had he oblained the
Budhaship, but by the kusala karma of previous births.

6. As men cannot fly through the air unless they have the
power of the irdhis; so no being can be born in a state of
happiness who has not acquired merit.

The wise man, who would obtain merit, bends his mind to the
avoiding of all demerit, and to the destruction of the demerit he
has already received ; he regards with indifference, or he does
not regard at all, the objects that are presented to the eye and
other organs of sense. He also endeavours to gain all merit,
and to retain the merit he has already gained. In this way, his
mind is like a circle divided into four segments.

The kusala-chitta, or mind endowed with merit, is received
and retained by the hearing of religious discourses; the per-
formance of acts that in themselves are free from evil, and the
studying of such lessons of wisdom as are beneficial in their
tendency. To those who dwell in the déwa-ldkas the kusala-
chitta is natural, they receive it with their birth. It is also
natural to those who have overcome evil desire, or have
attained to the state of rahats.

In the kalpas in which there is no Budha, there are no years,
seasons, months, titis, or nekatas. There is no teaching of the
dharmma, or law. There is no saying, This is right, or, ''his is
wrong. There is no acquiring of merit.

Even when there isa Budha, they cannot acquire merit who
are born in any of the eight hells, or in the hell called Osupat;
they cannot receive the news of his birth, and there is no
cessation to their torments.

The beasts that are born upon the earth, because they are
devoid of wisdom, cannot distinguish right from wrong. They
are under the influence of fear, and they possess evil desire and
anger, but nothing more. They are therefore unable to acquire
merit.

There are beings called prétas, who continually think with
sorrow on their fate, from not having acquired merit in former
births ; they are now tormented without ceasing by hunger and
thirst, and have not the power of obtaining merit.

Neither can merit be acquired by the beings in the four artipa

2H
466 A MANUAL OF BUDHISM.

worlds, as they cannot see Budha, nor hear his discourses. And
those who live in the outer sakwalas, even though it be in the
time of a supreme Budha, are unable to acquire merit, for a
sumilar reason.

There are also other places in which merit cannot be obtained,
such as Uturukuru, Pirwawidésa, and Aparagddana, and the
500 islands connected with each of these continents; and in the
same class are to be included the 500 islands of Jambudwipa,
except Ceylon; and the barbarous countries of Jambudwipa.
And even persons who are born in Jambudwipa, if they are
maimed, deaf, blind, outcastes, idiots, or sceptics, are unable to,
acquire merit.

It is only in this sakwala that nirwana can be secured ; and it
is therefore called the magul-sakwala, or most favoured world ;
literally, the festive sakwala.

Budha has declared that men are few in number, but that the
other beings are many ; and that there are more in the sea than
upon the land. The water of the great ocean is to the four
continents as the water of the pond to the lotus; yet in every
part there is an abundance of fish. Were the branches of all
the trees in Jambudwipa and its 500 islands to be stripped of
their leaves, and every blade of grass to be rooted up, and a fish
were to be pierced with each leaf and blade, there would still be
a multitude of fishes in the ocean remaining unpierced. The
living things upon the land are also numerous, as in the body of
a man there are ninety different species of worms. The hells
too are filled with beings who are continually passing from one
state of torment to another; and in the préta-Idka it is the same.
‘Thus it is difficult, even in a kap-asankya, to obtain deliverance
from the sequence of existence.

7. There was a nobleman, in whom the king delighted, and
he was entrusted with the government of a country; but as he
began to oppress the people, the king commanded him to be
cast into prison, and slain. It is thus with men who have the
opportunity of acquiring merit, and neglect it. As the noble-
man enjoyed the royal favour, but was afterwards cast into
prison; so may a man be prosperous for a time, on account of
the merit he has received in former births; but if he does not
continne to keep the precepts, his next birth will be in one of
the hells; he will then be born in this world as a beast;
IX. THE ONTOLOGY OF BUDHISM. 467

afterwards as a préta; and again in one of the hells. The same
succession of punishment will be many times repeated.
Therefore, let him who has the opportunity of acquiring merit,
by being born when the precepts of Budha are taught, be
careful not to let his privileges pass away: without improve-
ment.

Budha one day took up a small portion of mould in his finger
nail; and said that those who die in this world, and are
afterwards born again in the same world or in one of the déwa-
lékas; or those who die in one of the déwa-lékas, and are
afterwards born again in a déwa-léka or in this world; are in
the same proportion to those who are born in some inferior
form, as the mould in his nail to the whole earth.

He who is born as man in the time of a Budha, and refuses to
acquire the merit necessary to attain nirwdna, is like one who
having swam across the seven seas, surmounted the eight
concentric circles of rocks, and succeeded in climbing to the
summit of Maha Méru, for some frivolous reason falls back into
the sea, whereby he places himself in the position he oceupied
before his toils commenced, rendering them, after all their
arduousness and difficulty, utterly without profit.

The man who thus allows himself to be led away by evil
desire will receive the destruction of the crow, which was on
this wise. An elephant feeding on the banks of the Ganges, at
a place where it is four miles broad, fell into the stream, and
was drowned. As the body floated down the river, it was seen
by a crow, who in his ignorance thought thus within himself;
“ Here is food for more than a thousand crows; this body shall
be my permanent abode.” Thus thinking the crow flew to the
carcase, and remained upon it night and day. It had all his
thoughts; he fed upon its flesh, and from the water of the river
quenched his thirst. Though he saw upon the banks many
forests of mango, jack, and other fruit trees, and the sacred
trees upon which were the fish that had been offered in
sacrifice, he regarded them not. Thus he was hurried on by
the stream, until carried far out to sea, whence even a bird
would have attempted in vain to reach the shore. The flesh of
the elephant was soon washed from the bones, or it was all
eaten and there remained nothing but the skeleton. The crow
then flew away in the direction in which he had come, but he

2H 2
468 A MANUAL OF BUDHISM.

could not discover the land; he flew north, in great alarm, and
he flew south, but his efforts were all in vain. At last he fell
into the sea, exhausted, and there perished. And so perish
all who are under the influence of evil desire, and cleave to
existing objects.

8. The king of Sagal said to Nagaséna, ‘“‘Is kusala, merit, or
akusala, demerit, the more powerful?” Nagaséna: ‘“ Merit is
more powerful (in its effects) than demerit.” Milinda: “This I
cannot believe: when a man commits murder, theft, or any
other great crime, he is beheaded, or eaten by dogs, or perishes
in some other way. Not unfrequently the punishment is
awarded the next day or at most a very little time after; but do
we ever see that when an updsaka gives alms to a priest, or ten
priests, or even a hundred thousand priests, the reward for so
doing is received in the same birth?” Nagaséna: “Yes; there
have been four persons who by this means have gone from the
same body in which the alms were given to enjoy the happiness
of the déwa-lékas; viz., the monarchs Maha Mandhatu, Nimi,
and Sddhina, and the famous musician Guttila.”’ Milinda:
“But these things happened ages ago; they are doubtful
matters, such as no one has recently seen; can you not tell me
of something that has happened since the appearance of our
present Budha?” Nagaséna: “ The slave Pirnna, from having
presented alms to Seriyut, in the same birth became the wife of a
nobleman. The daughter of a poor noble, Gdpala-matru-déwi,
cut off her hair, and sold it for eight pieces of gold, which she
gave to eight priests, and in the same birth became the principal
queen of Udéni. The upasikawa Suppiya, cut a piece of flesh
from her thigh, which she presented to a priest who was sick,
and the next day the wound in her thigh was healed. These
and others, as Sumana, Mallika, and Ekasatika, received the
reward of their merit in the same birth.” Milinda: “True; but
this is only like finding a few pearls in the great ocean; therefore,
I still think that demerit is more powerful than merit. Some-
times in one single day I punish a hundred or a thousand men
for their crimes. Again, in the battle that was fought between
the brahman Bhadrasala, of the race of Nandagutta, and Chand-
ragutta, of the race of Sakya, there were slain on both sides as
follows :—About eighty persons had their heads cut off, 10,000
elephants, 100,000 horses, 50,000 charioteers, and a hundred
IX. THE ONTOLOGY OF BUDHISM. 469

kelas of infantry, were slain; the eighty headless trunks rose up
in the field of battle, and danced. Now all this bloodshed arose
from the influence of demerit. But the monarch of Késala pre-
sented an offering of unequalled value; for which he received no
increase of wealth or prosperity. Therefore, that which I have
declared must be true; merit must be far less powerful than de-
merit?”  Nagaséna: “The power of demerit is small, and
therefore its effects soon appear; the power of merit is great,
and therefore its effects do not appear with the same rapidity.
Thus, the esculent water lily, so much used in the region called
Aparanta, is ready to be cut in one month after it has been
sown, but the best rice requires five months in which to ripen.
“The value of the rice, however, is far greater than that of the
water lily ; the one is the food of kings, whilst the other is only
eaten by labourers and slaves.’”’ Milinda: ‘This may be; but
that warrior is the most famous who enters into the battle,
seizes his powerful adversary, overcomes him, and at once drags
him into the presence of his commander; that surgeon is
accounted the most skilful, who quickly takes out the nail or
the stake, and heals the wound that has thereby been caused ;
and that wrestler is the most applauded, who speedily throws
down his opponent. In like manner, whether it be merit or de-
merit, that which produces its effects in the shortest period will
be considered the most powerful.” Nagaséna: “ Demerit is con-
nected with crime; but merit is not; when a man commits any
crime he is speedily punished ; butitis not so with a man who in
a place of trust acts with integrity; his reward is delayed. The
criminal is sought for that punishment may be administered ;
but when a reward is to be given, there is no seeking of the in-
dividual who has proved himself to be thus worthy. Therefore,
notwithstanding these objections, merit may be more powerful
than demerit; a fact that is not to be controverted.”

When merit and demerit are both acquired, the former in-
creases in a greater degree than the latter. In this way. The
man who acquires demerit reflects that he has done wrong, and
is brought to repentance, by which he is prevented from again
committing the same crime. The man who acquires merit reflects
that he has done right, by which satisfaction is produced in his
mind; from satisfaction comes pleasure; from pleasure, joy ;
from joy, comfort of body; from comfort of body, tranquillity ;
470 A MANUAL OF BUDHISM.

by which he perceives the good effects of merit. Thus demerit
decreases, and merit increases. Again, a man who (for some
crime) has his hands and feet cut off, presents a bunch of
flowers to a Budha, by which he is prevented from entering hell
during ninety-one kalpas; and in this manner he learns the
manner in which the increase of merit is obtained.

9. The reward of merit is according to its character, as well as
its degree. When it arises from something unconnected with the
dharmma, worldly prosperity is received, or birth is secured as a
garunda, suparnna, or naga. When it arises from something
connected with the dharmma, it secures birth in a déwa-léka or
brahma-ldéka, or an entrance into the paths.

10. The king of Sagal propounded this question to Nagaséna,
“Ts happiness connected with merit, or with demerit, or with a
combination of the two?” Nagaséna replied, ‘It is connected
with merit, and with demerit, and with the combination of the
two.” Milinda: ‘ Butif there be merit, there is no sorrow; if
there be sorrow, there is no merit; if happiness be connected
with merit, it must be with that alone; if with demerit, it must
be with that alone; merit and sorrow cannot appear together.”
Nagaséna: ‘There is a man who holds in his hand a bar of iron
that has been heated during a whole day, and in the other hand
a piece of ice from the forest of Himala; will both the iron and
the ice burn the hand of him who holds them ?”* Milinda: ‘Yes,
they will.” Nagaséna: ‘“‘ What, are the iron and the ice both of
them hot?” Milinda: “No.” Nagaséna: “Are they both
cold?” Milinda: ‘‘ No.” Nagaséna: “Therefore you see into
the futility of your argument; if it be heat alone that burns, it
is evident that. they are not both hot; therefore it is not true
that happiness and sorrow cannot exist together; or if ib be cold
alone that burns, it is evident that they are not both cold;
therefore it is not true that merit and sorrow cannot exist
together; they are not both hot, neither are they both cold; the
one is hot, and the other is cold; yet they both burn, they both
produce the same effect: in the same way, merit and sorrow
may exist together.”

11. In reply to questions that were put to him by Sekra,
Budha said, “‘ There are five kinds of pride. 1. Of possessions.

* JT have seen the sensation of cold, on grasping iron, compared to that of
heat; I think, by one of our north-polar navigators,
IX. THE ONTOLOGY OF BUDHISM. 471

2. Of family or caste. 3. Of benefits that have been gained.
4. Of personal character. 5. Of religious knowledge. Whoso-
ever is proud of his possessions will afterwards be born an astir,
a préta, or a yaké, living on a dunghill and delighting in filth,
Whosoever is proud of his family may be born a man; but he
will vomit warm blood, or flames will proceed out of his mouth,
or his bowels will burst. Whosoever is proud of benefits that,
have been gained, will be born a préta, a yaké, or a worm.
Whosoever is proud of his personal character, will be born ugly,
with large lips. Whosoever is proud of his religious knowledge,
will be born in the hell of ashes. They who are thus unwise
place themselves at a distance from the paths; yet until they
attain them these evils must continue to be endured, however
much they may try to free themselves therefrom.”

12. It was said by Budha in the Siwaka-sitra that disease
may arise from an excess of the morbid humours, without any
reference whatever to the karma of the individual by whom the
pain is felt. “Ifany one,” said he, “ declares that all sensation,
whether it be pleasure, pain, or indifference, is caused by the
merit or demerit of former births, be he priest or be he brahman,
his declaration is false.”

13. The happiness and misery that-may be alternately received
by the same being, were thus described by the prince Mahanama
to his brother Anurtidha, when he was endeavouring to prevail
upon him to become a priest :—“ The being who is still subject
to birth may at one time sport in the beautiful garden of a déwa-
léka, and at another be cut to a thousand pieces in hell; at one
time he may be Maha Brahma, and at another a degraded out-
caste; at one time he may eat the food of the déwas, and at
another he may have molten lead poured down his throat; at one
time he may sip nectar, and at another be made to drink blood.
Alternately, he may repose on a couch with the déwis, and
writhe on a bed of red hot iron; enjoy the society of the déwas,
and be dragged through a thicket of thorns; bathe in a celestial
river, and be plunged in the briny ocean of hell; become wild
with pleasure, and then with pain; reside in a mansion of gold,
and be exposed on a mountain of lava; sit on the throne of the
déwas, and be impaled with hungry dogs around; drawn in a
chariot of the déwas, and dragged in a chariotof fire; drawn by
an elephant, and yoked like a beast, to the chariot of others;
472 A MANUAL OF BUDHISM.

adorned with a crown, and carrying fuel; clothed in a robe of
the déwas, and covered with a garb vile and filthy ; ornamented
with pearls, and clothed in rags; like Brahaspati in wisdom, and
utterly ignorant; have a melodious voice, and be dumb, speaking
only by the eyes and hands; a man with a retinue of females, a
female in attendance upon a man; loved by others, and hated by
others; and he may now be a king who can receive countless
gems by the mere clapping of his hands, and now a mendicant,
taking a skull from door to door to seek alms.”

14. In many births Déwadatta was superior to Bédhisat,
which may appear to contradict the assertion that prosperity is
the reward of merit and calamity of demerit; but though he was
continually the enemy of Bddhisat, he was not the enemy of
others; and in the births in which he was king, he did many
things that were good, for which he received the due reward.
In the course of the sequence of existence the good and the evil
are connected together in different relationships, as the stream of
the river, in its onward career, mects with and bears on its
surface that which is excellent as well as that which is mean;
but though Déwadatta and Budha were thus frequently con-
nected, in the last birth the former went to hell, and Budha
attained nirwana.

15. The king of Sagal said to Nagaséna, ‘It was declared by
Budha that Mugalan was the chief of those who possessed the
power of irdhi; and yet it was said on another occasion, that the
same Mugalan was assaulted by thieves, who pounded his body
with staves, and broke his bones, after which he attained nir-
wana; now the one declaration is contrary to the other; if
Mugalan had the power of irdhi, he could not have been exposed
to the endurance of this calamity.” Nagaséna: “It is perfectly
true that the bones of Mugalan were broken, but it was by means
of karma that this was effected.” Milinda: ‘But are not irdhi
and karma equally achinteyya, without mind, or beyond thought ;
and if so, does it not follow that the irdhi is able to overcome the
karma, in the same way as we take one wood-apple to break
another with, or one mango to break therewith another fruit of
the same kind?” Nagaséna: “Among things that are achin-
teyya one may be more powerful than another. Thus, there are
many princes who have authority, but one is more powerful than
the rest; he is the king; all the others must attend to his com-
IX. THE ONTOLOGY OF BUDHISM. 473

mands: in like manner, of all things that are achinteyya, karma
is the most powerful, whether it be kusala or akusala, the karma
of merit or of demerit. Again, when a man commits a crime,
neither his father, his mother, his relatives, nor his friends can
save him from punishment. Why? Because the will of the
king is supreme; he is more powerful than all; and it is the
same with karma. Again, when a fire breaks out in the forest,
and the whole land is in a blaze, the water from many thousands
of vessels would be insufficient to quench it; and in the same
way, nothing can overcome the force of karma. In a former
birth, far distant from the last, in which he attained nirwana,
Mugalan was the murderer of his aged parents; and it was in
consequence of this crime that in his last birth a similar calamity
was inflicted on him by the thieves.”

16. A female, of extremely beautiful appearance, was born, by
the apparitional birth, at the foot of a mango (amba) tree, in a
garden belonging to the Lichawi princes, near the city of Wisala.
On account of the place of her birth she was called Ambapali,
and was a courtezan. The cause of her being a courtezan may
be learnt from the following narrative. In the thirty-first kalpa
previous to the present age, when Sikhi was Budha, Ambapali
was one of his female relatives; but she renounced the world,
and though a member of the royal family became a priestess.
One day when going to worship a certain digoba, in company
with other priestesses, in the course of their circumambulation
of the relic, one of them happened to sneeze, and a part of the
mucus, without her perceiving it, fell on the ground. The
princess, however, who was next in the order of the procession,
saw that the court was defiled, and exclaimed, “‘ What rude
person can have been here?” Though she did not discover
the delinquent, she still abused her, whoever she might be.

In consequence of having thus offered an insult to a sacred
person, she was next born in the Amédya hell, which caused
her to wish that when again born of the race of man, she
might receive the apparitional birth. She was afterwards
an immense period in different hells, enduring great pain;
was a hundred thousand times a female beggar; and ten
thousand times a prostitute ; but in the time of Kasyapa Budha
she remained in perfect continence, and was then born a déwi,
and after enjoying the pleasures of the déwa-léka for the
474 A MANUAL OF BUDHISM.

proper period, she was finally born in the garden of the Lichawi
princes.

The gardener informed the princes that he had found a beau-
tiful female at the foot of a mango tree; and on hearing this
news they hastened to the place, and were in great amazement
at her appearance. They all wished to possess her; but as this
was not possible, in order to end the dispute that arose from
their conflicting claims, that otherwise appeared to be inter-
minable, it was decided that the eldest prince should take her;
after which she was placed in the office of courtezan, and received
as a gift the garden in which she had appeared.

At this time Gdtama went with a large retinue of priests to the
village of Kétigrdma, near Wisdla. When the Lichawi princes
heard of his arrival, they put on their royal garments, and went
to see him. But before their appearance, Ambapali had gone to
pay him her respects. On approaching the sage, she offered him
the most profound reverence, and listened with great delight to
a discourse that he delivered ; after the conclusion of which she
requested that he would next day do her the favour of receiving
a repast at her dwelling. In returning home, as the people
crowded forward on their way to the wihara, her chariot came
into collision with that of one of the princes; but she heeded it
not, and passed on. When she arrived at her dwelling, she set
about the preparation of various kinds of the most delicious food.
The princes, on arriving within a certain distance of the wihara
in which Budha was residing, descended from their chariots, and
as they approached nearer, reverently bowed themselves. The
coming of the princes was perceived by Budha, who, as he
noticed the different colours of their garments and ornaments,
and the varied splendour of their array, said to his attendant
retinue, ‘‘ Priests, those of you who have not seen the glory of
the Tusi déwa-léka, look at the Lichawi princes; behold their
grandeur, and learn therefrom the magnificence of Tusi.” After
remaining with the sage some time, listening to his instructions,
they requested him to receive an offering at the palace the next
day, but as he had already accepted the invitation of Ambapali,
he could not comply with their request. From this place he
went to Gijjakéwdsaya, in the village of Nadika. The next day
Ambapéli informed Budha that all was prepared; when the
great teacher, accompanied by a retinue of rahats, went to par-
Ix. THE ONTOLOGY OF BUDHISM. 4T5

take of the offering. At the conclusion of the repast, he re-
peated the usual benediction; and the courtezan, in return, pre-
sented the garden to the priesthood, and subsequently erected in
it a wihara, which she gave to Budha.* Shealso renounced the
world, became a priestess, and attained the state of a rahat.

17. The king of Sdgal said to Ndgaséna, “There are some
persons in the world who present alms, and say at the same time,
May this alms-offering be a benefit to my relatives who are dead,
and have become prétas! Tell me, will their departed relatives
receive any benefit from such an offering P” Nagaséna: “There
are some prétas who receive a benefit therefrom, and others who
will not: those who are born in any of the 136 hells will derive
no benefit from the offering or the rice that is presented; nor
will those who are born in the déwa-ldékas, or those who are born
as animals. There are four kinds of prétas:—1. Wantdsikds,
who live countless ages in great sorrow, eating the most disgust-
ing substances. 2. Khuppipasikas, that live a whole budhantara
without tasting either meat or drink. 3. Nijjhdmatrisnikas,
that live in the hollow of'decayed trees which have been set on
fire. These three kinds of prétas derive no benefits from offer-
ings; but there are others that may receive assistance therefrom.”
Milinda: “Then it will frequently happen that no benefit is
derived from the alms that are thus presented; and they will
thus be fruitless and vain.” Nagaséna: “Not so; there is a
man who takes fish, flesh, toddy, rice, and cakes to present to
his relatives; but he is not able to find them. On this account,
is the food lost that he has prepared? Does he not enjoy it
himself? And it is the same with alms (in such instances as
have been referred to) ; the giver receives the benefit.”” Milinda:
“ Be it so; the deceased relatives wiil in some instances receivé
benefit from the alms that are presented ; but if I become a cruel
murderer, putting many persons to death without mercy, will my
relatives in any way reap the reward of my evil actions?”
Nagaséna: “No.” Milinda: “ What is the reason of this differ-
ence? The reward of good actions is received by the deceased
relatives, but the reward of evil actions is not; tell me the cause
of this distinction?” Nagaséna: ‘ You are asking a profitless
question ; it is just like asking why the sky does not fall, or why

* When Fa Hian visited Wisdla, the garden was yet in existence.
476 A MANUAL OF BUDHIS\.

the stream of the river does not go upward rather than descend,
or why men and birds have only two feet, whilst the beasts of
the field have four; these are not proper questions at all for any
one to ask.” Milinda: ‘Ido not make this enquiry merely to
trouble you; I ask it that my mind may be relieved, and that
others also who have doubts upon the subject may be instructed.”
Nagaséna: “The reward of merit may be divided, and a portion
of it imparted to another; but that of demerit cannot. Just in
the same way, water may be carried by bamboo spouts to a great
distance, but the rocks and hills cannot be removed at will; the
lamp may be fed with oil or grease, but it cannot with water;
water taken from the pond fertilises the soil, but that which is
taken from the sea cannot be used for the same purpose.” Mi-
linda: ‘* Will you explain to me howit is that the reward of de-
merit cannot be imparted to another? Iam like a blind man; I
want instruction.”” Nagaséna: “The reward of demerit is small
and insignificant ; that of merit is vast, and spreads to the déwa-
léka; and this is the reason why the one can be divided and not
the other. A single drop of water cannot be made to spread
over the space of ten or twelve yojanas; but a heavy shower fills
the lakes, rivers, brooks, rills, and channels, and spreads over
this space. And in like manner, demerit, on account of its
littleness, cannot be received by another, whilst merit, because
of its greatness, admits of participation.” Milinda: “‘ Whence
is this greatness of merit derived?” Nagaséna: “A man gives
alms, or keeps the precepts; by this means his mind is filled with
satisfaction; again and again this satisfaction wells up within
him, and he is induced to acquire a greater degree of merit; it
is like a perpetual fountain, continually flowing over; but when
a man does that which brings demerit, his mind becomes sorrow-
ful, and he is deterred from pursuing the same course, like a
river that is lost in the sand of the desert. It is in this way
that merit increases and becomes great, whilst demerit is dimi-
nished.”
X. THE ETHICS OF BUDHISM.

I. THE TAKING OF LIFE.—II. THEFT.—III. ADULTERY.—IV. LYING.—V.
SLANDER.—VI. UNPROFITABLE CONVERSATION.—VII. COVETOUSNESS.—
VIII. SCEPTICISM.—IX. INTOXICATING LIQUORS.—xX. GAMBLING.—XI.
IDLENESS.—XII. IMPROPER ASSOCIATIONS.—XIII. PLACES OF AMUSE-
MENT.—-XIV. THE PARENT AND CHILD.—XV. THE TEACHER AND
SCHOLAR.—XVI. THE PRIEST AND HOUSEHOLDER.—XVII. THE HUSBAND
AND WIFE.—XVIII. THE MASTER AND SERVANT.—XIX. THE FRIEND.—
XX. MISCELLANEOUS ADVICES.—XXI. THE SiLA PRECEPTS.—XXII. TERMS
AND CLASSIFICATIONS.

THERE are three sins of the body :—1. The taking of life,
Murder (1). 2. The taking of that which is not given,
Theft (2). 3. The holding of carnal intercourse with the
female that belongs to another, Adultery (8).

There are four sins of the speech:—1. Lying (4). 2
Slander (5). 3. Abuse. 4. Unprofitable Conversation (6).

There are three sins of the mind:—1. Covetousness (7).
2. Malice. 3. Scepticism (8).

There are also five other evils that are to be avoided :—1.
The drinking of intoxicating Liquors (9). 2. Gambling
(10). 3. Idleness (11). 4. Improper Associations (12). 5.
The Frequenting of Places of Amusement (13).

There are additional obligations that are binding upon par-
ticular classes of individuals, among whom may be reckoned :
—1. The Parent and Child (14). 2. The Teacher and
Scholar (15). 3. The Priest and Householder (16). 4.
The Husband and Wife (17). 5. The Master and Servant
(18). 6. The Friend (19).

There are Miscellaneous Advices and Admonitions (20)
that form another section.

The Sila Precepts are almost limitless in their extent (21).
The most celebrated are the ten Obligations of the Priest.

In the native works, certain terms are continually met
478 A MANUAL OF BUDHISM.

with, an understanding of which is necessary to a right
acquaintance with Budhism. A few of the more important
of these Terms are inserted, with their explanation (22).

1. The Taking of Life.

Pranaghata is the destruction of the life of any being, the
taking of it away. The prdna is here put for the being, but it
is only by a figure of speech. In reality the prana is the same
as the jiwitindra (the eighteenth ripa-khanda, the principle of
life. He who takes away this principle, whether it be done
immediately or by instigation (by the body or by the speech) is
guilty of this crime. He who takes away the life of a large
animal will have greater demerit than he who takes away the
life of a small one; because greater skill or artifice is required
in taking the life of the former than of the latter. When the
life of a man is taken, the demerit increases in proportion to the
merit of the person slain; but he who slays a cruel man has
greater demerit than he who slays a man of a kind disposition.

There are five things necessary to constitute the crime of
taking life. 1. There must be the knowledge that there is life.
2. There must be the assurance that a living being is present.
3. There must be the intention to take life. 4. With this inten-
tion there must be something done, as the placing of a bow or
spear, or the setting of a snare; and there must be some move-
ment towards it, as walking, running, or jumping. 5. The life
must be actually taken. (Sadharmmaratnakdré.)

Again, it is said, when any one injures a tree, or root, or rock,
with the intent to take life, not knowing its nature; when any
one takes life, knowing itis life that he takes; when any one
intends to take life; when any one actually takes life, whether
it be done by himself or through the instrumentality of another,
he is guilty of this crime. (Milinda Prasna.)

Praénaghdta may be committed by the body, as when weapons
are used; by word, as when a superior commands an inferior
to take life; or by the mind, as when the death of another is
desired.

There are six ways in which life may be taken:—1. By the
person himself, with a sword or lance. 2. By giving the com-
X. THE ETHICS OF BUDHISM. 479

mand to another. 3. By the use of projectiles, such as a spear,
an arrow, or a stone. 4. By treachery, as the digging of pits
and covering them slightly over, setting springs, or poisoning
ponds. 5. By magical rites. 6. By the instrumentality of
demons. (Pujdéwaliya.)

There are eight causes of the destruction of life:—l. Evil
desire. 2. Anger. 8. Ignorance. 4. Pride. 5. Covetousness.
6. Poverty. 7. Wantonness, as in the sport of children.
8. Law, as by the decree of the ruler.

This crime is committed, not only when life is actually taken,
but also when there is the indulgence of hatred or anger; hence
also lying, stealing and slander, may be regarded in some sense
as including this sin. (Sadharmmaratnakdré.)

Under certain circumstances one’s own life may be given up,
but the life of another is never to be taken.

If the person who is killed is the person who was intended to
be slain, the crime of murder has been committed; but if it is
intended to take the life of a particular person, by throwing a
dart, or javelin, and the weapon kill another, it is not murder.
If it is intended to take life, though not the life of any particular
person, and life be taken, it is murder. When a blow is given
with the intention of taking life, whether the person who is
struck die at that time or afterwards, it is murder.

When a command is given to take the life of a particular
person, and that person is killed, itis murder; but if another
person be killed instead, it is not murder. When a command is
given to take the life of a person ata particular time, whether
in the morning or in the evening, in the night or in the day, and
he be killed at the time appointed, it is murder; but if he be
killed at some other time, and not at the time appointed, it is not
murder. When a command is given to take the life of a person
at a particular place, whether it be in the village, or city, or
desert, on land, or on water, and he be killed at the place
appointed, it is murder; but if he be killed at some other place,
and not at the place appointed, it is not murder. When a com-
mand is given to take the life of a person in a particular posi-
tion, whether it be walking, standing, sitting, or lying down, and
he be killed whilst in the position appointed, it is murder: but
if he be killed whilst in some other position, and not in the
position appointed, it is not murder. When a command is given
480 A MANUAL OF BUDHISM.

to take the life of a person by a particular weapon, whether it
be sword or spear, and he be killed by the weapon appointed, it
is murder; but if he be killed by some other weapon, and not
by the weapon appointed, it is not murder.

Were a command to be given to take the life of any person
fifty years afterwards, or even at a period still more distant, and
the person giving the command were to die a moment after it
was issued, he would be guilty of murder, and as such would be
born in one of the hells.

The crime is not great when an ant is killed; its magnitude
increases in this progression—a lizard, a guana, a hare, a deer, a
bull, a horse, and an elephant. The life of each of these animals
is the same, but the skill or effort required to destroy them is
widely different. Again, when we come to men, the two ex-
tremes are the sceptic and the rahat (as no one can take the life
of a supreme Budha).

In the village of Wadhamana, near Danta, there was an
updsaka who was a husbandman. One of his oxen having
strayed, he ascended a rock that he might look for it; but whilst
there he was seized by a serpent. He hada goad in his hand,
and his first impulse was to kill the snake; but he reflected that
if he did so he should break the precept that forbids the taking
of life. He therefore resigned himself to death, and threw the
goad away; no sooner had he done this, than the snake released
him from its grasp, and he escaped. Thus, by observing the
precept, his life was preserved from the most imminent danger.

A certain king, who reigned at Anurddhapura, commanded an
updsaka to procure him a fowl and kill it. As he refused, the
king issued a decree that he should be taken to the place of
execution, where a fowl was to be put into his hand, and if he
still refused to kill it, he was to be slain. The updsaka, however,
said that he had never broken the precept that forbids the taking
of life, and that he was willing to give his own life for the life
of the fowl. With this intention he threw the fowl away un-
hurt. After this he was brought back to the king, and released,
as he had been put to this test merely to try the sincerity of his
faith. (Pijéwaliya.)

In the city of Wisdla there was a priest, who one day, on
going with the alms-bowl, sat down upon a chair that was
covered with a cloth, by which he killed a child that was under-
X. THE ETHICS OF BUDHISM. 481

neath. About the same time there was a priest who received
food mixed with poison into his alms-bowl, which he gave to
another priest, not knowing that it was poisoned, and the priest
died. Both of these priests went to Budha, and in much sorrow
informed him of what had taken place. ‘The sage declared,
after hearing their story, that the priest who gave the poisoned
food, though it caused the death of another priest, was innocent,
because he had done it unwittingly ; but that the priest who sat
upon the chair, though it only caused the death of a child, was
guilty, as he had not taken the proper precaution to look under
the cloth, and had sat down without being invited by the house-
holder.

It was said by Budha, on one occasion, that the priests were
not to throw themselves down (from an eminence, in order to
cause their death). But on another occasion he said that he
preached the bana in order that those who heard it might be
released from old age, disease, decay, and death; and declared
that those were the most honourable of his disciples by whom
this purpose was accomplished. The one declaration (as was
observed by the king of Sagal), appears to be contrary to the
other ; but the apparent difference may be reconciled by attend-
ing to the occasions on which they were delivered. There was
a priest who was under the influence of passion; and as he was
unable to maintain his purity he thought it would be better to
die than to continue an ascetic. He therefore threw himself
from a precipice, near the rock Gijakuta; but it happened that
as he came down he fell upon a man who had come to the forest
to cut bamboos, whom he killed, though he did not succeed in
taking his own life. From having taken the life of another he
supposed that he had become parajika, or excluded from the
priesthood ; but when he informed Budha of what had taken
place, the sage declared that it was not so (as he had killed the
man unintentionally, his intention being to take his own life).
Nevertheless, though Budha declared that he delivered the bana
in order that old age and decay might be overcome, he made
known that the priests were not permitted, like the one above-
mentioned, to throw themselves from an eminence in order that
their lives may be destroyed. The members of the priesthood
are like a medicine for the destruction of the disease of evil
desire in all sentient beings; like water, for the washing away

21
482 A MANUAL OF BUDHISM.

of its dust; a talisman, for the giving of all treasures; a ship
by which to sail to the opposite shore of the sea of carnal desire ;
the chief of a convoy of wagons, to guide across the desert of
decay; a wind, to extinguish the fire of anger and ignorance; a
shower of rain, to wash away earthly affection ; an instructor,
to teach the three forms of merit, and to point out the way to
nirwina. It was, therefore, out of compassion to the world that
Budha commanded the priests not to precipitate themselves (or
to cause their own death). The benefit of the priesthood was
also declared by the priest Kumara Kasyapa to a certain brah-
man. But as the repetition of existence is connected with many
evils, Budha delivered his discourses in order that by their means
it might be overcome or destroyed. (Milinda Prasna.)

The unwise man is cruel; to all beings he is unkind, and he
takes life. For this he will in the present world be in danger
from sharp instruments, the horns of animals, &c. He will then
be born in hell, and after remaining there hundreds of thousands
of years, he will again be born in this world; but if he belong to
a rich or illustrious family, he will not be permitted to enjoy the
privileges of his birth; he will die whilst he is young. (Sdleyya-
sutra-sanné.)

He who keeps the precept which forbids the taking of life will
be thus rewarded:—He will afterwards be born with all his
members perfect; he will be tall and strong, and put his feet
firmly to the ground when he walks; he will have a handsome
person, a soft and clear skin, and be fluent in speech; he will
have the respect of his servants and friends; he will be coura-
yeous, none having the power to withstand him; he will not die
by the stratagem of another; he will have a large retinue, good
health, a robust constitution, and enjoy long life. (Pujdwaliya.)

2. Theft.

When anything is taken that is not given by the owner,
whether it be gold, silver, or any similar article, and it be hidden
by the person who takes it, in the house, or in the forest, or in the
rock, the precept is broken that forbids the taking of that which
is not given; it is theft.

Again, it is said, when any one takes that which belongs to an-
other, or that which he thinks belongs to another, or takes that
X. THE ETHICS OF BUDHISM. 483

which is not given, whether it be taken by himself or through the
instrumentality of another, the precept is violated.

There are five things necessary to constitute the crime of
theft :—1. The article that is taken must belong to another. 2.
There must be some token that it belongs to another. 3. There
must be the intention to steal. 4. There must be some act done,
or effort exerted, to obtain possession. 5. There must be actual

_acquirement. (Sadharmmaratnakaré.)

When any one conceals near the road or in the forest that
which belongs to another, breaks into houses, uses false scales,
demands too large a share of profit, uses a false measure for oil
or grain, or utters false money, it is theft. When any one takes
more than is due, or extorts a fine larger than is allowed by the
law, it is theft. When any one procures for himself that which
belongs to another by the giving of false evidence, it is theft.

This crime may be committed by making signs to any one to
take that which belongs to a third person.

When that which belongs to another is taken so much as a
hairbreadth, with the intention to keep it, it istheft; butif it be
taken even the distance of a cubit, and then returned, it is not
theft. To take an ear of corn from the field, or a fruit from the
tree, or a flower from the garden, is theft. When a piece of
money is left upon the ground by mistake, or through forgetful-
ness, to put the foot upon it in order to conceal it, it is theft.
When any one causes a person carrying any article to throw it
down and run away from fear, whether he takes the article or
not, it is theft. When an article is given on loan, or in pledge,
and the person receiving it keeps it, it is theft. When a number
of persons agree to commit a robbery, though only one takes the
article, the whole are guilty of theft.

When a command is given by any one to take that which be-
longs to another, at the distance of thirty or forty years, though
he dies immediately after giving the command, he is guilty of
theft, and as such will be born in one of the four hells.

To take that which belongs to a sceptic is an inferior crime,
and the guilt rises in magnitude in proportion to the merit of the
individual upon whom the theft is perpetrated. To take that
which belongs to the associated priesthood, or to a supreme Budha,
is the highest crime.

He who keeps the precept that forbids the taking of that which

212
484 A MANUAL OF BUDHISM.

is not given, will in future births receive abundance of wealth
and of golden vessels, he will have no desire for that which is not
in his possession, no anxiety for the property of another; he will
be able to preserve all that he has acquired ; he will not have to
endnre affliction from kings or robbers, from water or fire; he
will acquire many things that are not in the possession of others ;
he will be exalted in the world; his requests will not be denied ;
and he will live in comfort. (Pjdwaliya.)

3. Adultery.

When any one approaches a woman that is under the protec-
tion of another, whether it be her father, if her mother be dead;
or her mother, if her father be dead; or both parents; or her
brother, sister, or other relative of either parent; or the person
to whom she has been betrothed: the precept is broken that for-
bids illicit intercourse with the sex. Whosoever does this will be
disgraced by the prince; he will have to pay a fine, or be placed
in some mean situation, or have a garland of flowers put in
derision about his neck.

There are twenty-one descriptions of women whom it is for-
bidden to approach. Among them are, a woman protected by her
relatives; or bought with money; or who is cohabiting with
another of her own free will; or works for another person for
wages, though she is not a slave; or who is betrothed; ora slave
living with her owner; or working in her own house; or taken as
a spoilin war. All these are to be regarded as the property of
another, and are therefore not to be approached.

When any one approaches a female who is the property of an-
other, with the intent to commit evil, and practises some decep-
tion to gain his end, and accomplishes his purpose, he transgresses
against the precept.

Four things are necessary to constitute this crime :—l. There
must be some one that it is unlawful to approach. 2. There must
be the evil intention. 8. There must be some act or effort to
carry the intention into effect. 4, There must be the accom-
plishment of the intention. (Sadharmmaratnakéré.)

The magnitude of this offence increases in proportion to the
merit of the woman’s protector ; and when she has no protector,
in proportion to her own merit.
X. THE ETHICS OF BUDHISM. 485

In the time of Piyamatura Budha there was a female who ex-
ercised the wish to become the principal priestess of a future
Budha. Accordingly, in the time of Gdtama, she was born in
Sewet, of a noble family, and was called Utpalawarnna. She was
so extremely beautiful that her father thought if he gave her to
the king, or the sub-king, or to any prince or noble, the others
would be envious, and become her enemies. He therefore resolved
upon making her a priestess, to which she herself was perfectly
agreeable. Soon after her initiation, as she was looking at the
flame of alamp hung up at a festival, it became to her a sign, by
which she practised téjo-kasina, and became a rahat. In the
Andha forest, near Sewet, there was a cell, to which she retired
that she might perform the exercises of asceticism. At this time
it was not forbidden by Gétama that priestesses should reside in
the forest alone. One day she went with the alms-bowl to Sewet,
which became known to Nanda, the son of her mother’s brother,
who had loved her before she assumed the robe. Whilst she was
absent, he went secretly to her cell, and concealed himself under
her couch. On returning, as she could not see clearly from
coming immediately out of the strong sunshine, she lay down
upon the couch, when Nanda came from his concealment and
violated her person ; but the earth opened, and he was taken to
hell by the flames arising from Awichi.

He who keeps the precept that forbids the approach to a
woman. who is the property of another, will afterwards have no
enemy, as all persons will love him; he will possess food, garments,
and couches in abundance; he will sleep soundly, and have no
unpleasant dreams; he will not be born a female, will be placid
in his disposition, and free from anger, and have all his senses
perfect; he will have an agreeable person, and possess the con-
fidence of all persons; all things will happen to him according to
his wishes, with little effort on his part to secure their gratifica-
tion; he will have prosperity, be free from disease, and retain
that which he possesses. (Pujdwaliya.)

4. Lying.

To deny the possession of any article, in order to retain it, isa
lie, but not of a heinous description ; to bear false witness in order
that the proper owner may be deprived of that which he possesses,
is a lie, to which a greater degree of culpability is attached.
486 A MANUAL OF BUDHISM.

When any one declares that he has not what he has; or that he
has what he has not; whether it be by the lips, or by signs, or
in writing, it is a lie.

When any one says that which is not true, knowing it to be
false, and gives it actual utterance, the person addressed receiving
it as true, it is a lie.

The first lie ever spoken in the world was uttered by Chétiya,
king of Jambudwipa.

There are some persons who regard the telling of a he as a
trifle; they speak falsely, in the court of justice, or in the
presence of the multitude, or when deciding a case of inherit-
ance, or when in the court of the king. They say that they
know, though they do not know; that they do not know,
though they know. They say that they saw, though they did
not see; that they did not see, though they saw. About the
members of the body, or the wealth of relatives, or because they
have received a bribe, they knowingly speak that which is not
true.

Four things are necessary to constitute a lie:—-1. There must
be the utterance of the thing that is not. 2 There must be the
knowledge that it is not. 3. There must be some endeavour to
prévent the person addressed from learning the truth. 4.
There must be the discovery by the person deceived that what
has been told him is not true. (Sadharmmaratnakaré.)

The magnitude of the crime increases in proportion to the
value of the article, or the importance of the matter, about
which the lie is told.

From the time that Gdétama became a Bodhisat, through all
his births, until the attainment of the Budhaship, he never told
a lie; and it were easier for the sakwala to be blown away than
for a supreme Budha to utter an untruth.

It is said by the brahmans that it is not a crime to tell a lie
on behalf of the guru, or on account of cattle, or to save the
person’s own life, or to gain the victory in any contest; but this
is contrary to the precept.

On one occasion Budha said that when a lie is uttered
knowingly it is parajika, or excludes from the priesthood; yet
on another occasion he said that it is a venial or minor offence.
It was in this manner that it occurred. A number of priests
kept was near the river Waggumuda, in the country called
X. THE ETHICS OF BUDHISM. 487

Weede; but as the people were remiss in providing them with
food and other requisites, they falsely gave out that they had
attained to the first dhydna, or had entered the first path, or had
-become rahats, by which means they obtained abundance of all
that they wanted. At the conclusion of the ceremony they
went to Budha, who, after enquiring about their welfare, began
to reprove them, and said, ‘‘ Foolish men, for the sake of the
belly you have assumed to yourselves the glory of the dharmma,
as if you yourselves had promulgated it. Better would it have
been for you, than to have practised this deception for the sake
of a little food, to have had your intestines torn out, or to have
swallowed molten metal. There are five opponents of my
religion who for their crimes are afterwards born in hell:—1].
The priest who places himself at the head of a hundred, or a
thousand others, merely that he may obtain a livelihood from
the laity. 2. The priest who understands the bana, but pro-
claims it as his own. 3. The priest who falsely accuses
another of having violated the law of chastity. 4. The priest
who takes the lands, couches, chairs, pillows, vessels, axes, hoes,
withes, and other things that have been presented as an offering
to the associated priesthood, and gives them to the laity that he
may secure their favour. But worse than any that have yet
been named, is the priest who proclaims himself to be a rahat,
that he may gain respect and assistance. Therefore, priests, as
you have practised this deception, you are declared to be
parajiké.” The other occasion on which Budha spoke about
lying was when he declared that if a priest knowingly utters a
falsehood relative to anything that he has said or done, and in
an humble manner shall confess it to another priest, it is
pachiti, a minor fault, or one that requires only confession in
order to secure absolution. Thus, if one man strikes another in
the street, he is merely fined for the offence; but if he were to
strike the king, his hands and feet and then his head would be cut
off, and all his relatives, both on the side of his father and mother
to the seventh degree of relationship, would be destroyed.* In

* In 1846, when the life of the king of the French was attempted, and
the criminal was only sentenced to perpetual imprisonment, though found
guilty, I had the opportunity, in a small periodical [ then published in
Singhalese, of showing the great change that has taken place in the severity
of punishments, by publishing the above sentence in juxta-position with this
extract from the Questions of Milinda.
488 A MANUAL OF BUDHISM.

like manner there is a difference in the amount of culpability
between one lie and another. (Milinda Prasna.)

He who keeps the precept that forbids the uttering of that
which is not true will in future births have all his senses per-
fect, a sweet voice, and teeth of a proper size, regular and
clean ; he will not be thin, nor too tall nor too short; his skin
will smell like the lotus; he will have obedient servants and his
word will be believed; he will have blue eyes, like the petal of
the nelum, and a tongue red and soft like the petal of the
piyum; and he will not be proud, though his situation will be
exalted. (Pijawaliya.)

5. Slander.

When any one, to put friends at enmity, or to sow dissension
between societies, says here what he heard there, or there what
he heard here, it is slander; or if he speaks evil of persons and
places that are esteemed by others, or if by insinuation he
leads friends to question the sincerity of each others’ profes-
sions, it is also slander. He who does these things will be
born in hell, there to remain during many ages; and when
released from this misery he will become a préta, and endure
great privations during a whole kalpa.

The brahmans say that it is no crime to utter slander, when it
will tend to the benefit of the guru, but this also is contrary to
the precept.*

6. Unprofitable Conversation.

When things are said out of the proper time, or things that
cannot in any way tend to profit are spoken of, the precept that
forbids unprofitable conversation is broken. (Sdleyya-sitra-
sanné.)

7. Covetousness.

When any one sees that which belongs to another, and desires
to possess it, or thinks, It would be good were this to belong to
me, he transgresses the precept that forbids covetousness.

* Thave not met with any advices or explanations relative to the third
erime connected with speech, abuse, or railing; and have to say the same of
the second crime connected with the mind, malice.
X. THE ETHICS OF BUDHISM. 489

8. Scepticism.

A man thinks thus:—There is no reward for alms-giving, or
for that which is offered to the associated priesthood, or for
service done in the temples; there are no consequences proceed-
ing from merit or demerit; those who are in another world
cannot come to this, and those who are in this world cannot
enter any other world, as there is no passing from one world to
another ; there is no apparitional birth; there is no one in the
world who can teach the true way, no one who has attained it;
there is no Budha, no bana, no priesthood, no present world, no
future world, no future existence. This is scepticism.

The sceptic induces many to leave the right path, thus
causing grief to both déwas and men; but the wise man
prevails on others to leave the wrong path and enter the right
one. The sceptic will be punished in one or other of these two
ways; he will be born in hell, or as a beast. The wise man will
be rewarded in one or other of these two ways; he will be born
‘in a déwa-léka, or as a man. There are five great crimes, but
scepticism is a still greater crime. At the end of a kalpa, they
who have committed any of the five great crimes will be released
from hell, but to the misery of the sceptic there is no end
appointed.

Scepticism is the root or cause of successive existence; there
is no release for the sceptic; he cannot enter the paths, neither
can he enter a déwa-léka. The being that is born in hell, may,
at the end of a kalpa, be born in a brahma-lédka, on account of
previous merit, but the sceptic has no such privilege; he will be
born in. the hell of some outer sakwala, and when this is
destroyed he will be born in the air, but still in misery. This is
declared in the prakarana Sdrasangraha.  (Sdleyya-sutra-
sanné.)

The folly of the sceptic is like that of the brahman who was
deceived by the jackal. One night, a jackal entered a certain
city, and finding some refuse of toddy that had been thrown
away, he devoured it, and became drunk. When he came to his
senses it was already light, and he was greatly afraid; but he
resolved to put forth all his cunning in order that he might
rescue himself from the imminent danger. Soon afterwards he
offered a brahman whom he met two hundred pieces of gold if
490 A MANUAL OF BUDHISM.

he would assist him in his escape. The man was willing, and
took him by his legs to carry him out of the city; but the jackal
said, “‘Is this a proper manner in which to carry me, when so
much gold is to be your reward?’’ Then he wrapped the
animal up in his outer garment, and threw it across his
shoulder. When they had passed the gate, the man asked if he
shonld put him down there; but the jackal said it was too
public a place in which to expose so much money; he must
take him a little further. Then the jackal told him to wait a
little, and he would:go and fetch the money, as he had an
immense store, and it was not right that the brahman should
know where he kept it. Until sunset did he wait, but the
jackal did not return. The déwa of a tree, who had watched
the proceedings, then reproached him for his folly; and asked
him how he could suppose that the jackal could give him two
hundred pieces of gold, when he had not as many coppers?
Thus will it be with those who listen to the teachings of Siva or
Vishnu ; they will be deceived, and the object at which they aim
will not be attained. (Pujdwaliya.)

There are four kinds of questions that belong to the class
called wydkarana :—

1. Ekansa:—The questions belonging to this division do not
admit of doubt; they are asked with a certainty of the result;
as when any one enquires if the five khandas are impermanent,
it is known that they are so.

2. Wibhajja:—The questions belonging to this division are the
same as those belonging to the first, but they are asked with
some doubt as to the result.

3. Pratipuchha.——When it is asked, Is the knowledge of
all things received by the eye? the question belongs to this
class.

The questions in any of these three classes may be asked
without any impropriety, but those belonging to the next divi-
sion are to be passed by, they are not to be regarded.

4, Thépani.—The questions belonging to this division are
numerous, When it is concluded that the world is permanent,
this is séswata-drishti. To conclude that the world is imperma-
nent, but that after death there is no other existence, is
uchhédadrishti. To conclude that the life and the body are the
same thing, is uchhéda-drishtirwida. To conclude that the life
X. THE ETHICS OF BUDHISM. 491

and the body are separate and distinct existences, is séswata-
drishti-wada. To conclude that the same individual being will
exist after death, or that he will not exist after death, or that he
will neither exist after death nor not exist after death, or that
he will exist after death and will not exist after death, is
amarawikshépika-drishti. All these questions are to be put on
one side, and avoided.* (Wisudhimargga-sanné.)

9. Intowicating Liquors.

When any intoxicating liquor has been taken with the inten-
tion that it shall be drunk, and something is actually done to
procure the liquor, and it has passed down the throat, the
precept is broken that forbids the use of toddy, and other in-
toxicating drinks.

When intoxicating drink is taken that robbery may be com-
mitted, whether on the highway or in the village, the crime is
presented in its worst form.

When only so much toddy is drunk as can be held in the palm
of the hand, it is a minor offence; it is a greater when as much
is drunk as can be held in both hands; and a greater still
when so much is drunk that all things appear to be turning
round.

Of the five crimes, the taking of life, theft, adultery, lying,
and drinking, the last is the worst. Though a man be ever so
wise, when he drinks he becomes foolish, and like an idiot; and
it is the cause of all other sins. For this reason it is the greater
crime. (Pujawaliya.)

To constitute the crime of drinking, four things are neces-
sary :—1. There must be intoxicating liquor, made from flour,
bread, other kinds of food, or a collection of different ingre-
dients. 2. There must be actual intoxication produced by these
liquors. 3. They must be taken with the intention of producing
this effect. 4. They must be taken of free will, and not by com-
pulsion. (Sadharmmaratnakéré.)

There are six evil consequences from the continued use of in-
toxicating liquors:—1. The loss of wealth. 2. The arising of
disputes, that lead to blows and battles. 3. The production of
various diseases, as soreness of the eyes, &c. 4. The bringing

* Under this head are also enumerated the errors inserted at page 10.
492 A MANUAL OF BUDHISM.

of disgrace, from the rebuke of parents and superiors. 5. The
exposure to shame, from going hither and thither unclothed. 6.
The loss of the judgment required for the carrying on of the
affairs of the world.

If a man has a friend in the tavern, he is only a liquor friend :
before the face he says, My friend, my friend, but behind the
back he seeks some hole by which he may do an injury; he is a
friend without friendship, a mere image or picture; he is a
friend where there is gold and wealth.

The man who frequents the tavern, and drinks, will be like
water falling upon a rock; his desire of liquor will only become
the more powerful, and he will lose his respectability. (Singald-
wada-sitra-sanné.)

He who observes this precept will in future ages have an
intelligent mind and a sound judgment; he will not lose his
senses; he will not be an idle man, nor mean, nor addicted to
liquor; he will not stray from the right path, nor will he be
envious; he will be prompt in the giving of an answer, and
know what is profitable and what is dangerous. (Pijdwaliya.)

10. Gambling.

There are six evil consequences that result from frequenting
places of gambling :—1. The man who loses is angry with him
who wins. 2. He is sorrowful, because another has seized his
substance. 3. His poverty is wasted. 4. When the gambler
gives evidence in a court of justice his testimony is not believed,
even though he should speak the truth. 5. He is not trusted
either by his friends or superiors. 6.°He cannot procure a
wife, from being unable to provide the proper ornaments and
jewels.

The gambler first loses his child, then his wife, and afterwards
all his substance; he is left in perfect solitude (literally not-
twoness) ; but this is a minor affliction; he will be born in hell.
(Singdléwada-stitra-sanné.)

11. Idleness.

He who says it is too hot, or too cold, or too early, and on this
account refuses to work, is an idle man, and wiil be deprived of
the means of existence; but he who is neither afraid of the
X. THE ETHICS OF BUDHISM. 493

heat nor of the cold, nor of the grass,* will possess continued
prosperity. :

There are six evil consequences that arise from idleness :—1.
The idle man thinks in the morning that the cold is enough to
break his bones, so he does not set about any work, but lights a
fire; thus his business suffers, whether it be merchandise or hus-
bandry. 2. If any one at a later hour calls him to work, he says
it is too hot, and so does nothing. 3. At night he says it is too
late; his flocks are not folded, his cattle are neglected. 4. In
the morning he says it is too early; so his work remains undone.
5. At another time he says he is too hungry, he must eat; so he
is again prevented from attending to his duty. 6. When he has
eaten, he says that his stomach is too full; so his labour comes
to nothing. In this way, that which he requires is not obtained,
and the wealth he has previously gained is wasted away.
(Singdléwada-sitra-sanné.)

12. Improper Associates.

The man who has sinful friends, unwise associates, and fre-
quents the company of those who follow evil practices, will come
to destruction, both in this world and the next.

There are six evil consequences that result from associating
with improper companions:—l. The man who frequents the
company of gamblers will become a gambler. 2. If he associates
with those who are attached to women, he will become licentious.
3. If with those who. are addicted to the use of intoxicating
liquors, he will become a drunkard. 4. If with those who speak
evil behind the back, he will become a slanderer. 5. If with
those who flatter, he will learn to practise deception. 6. If with
those who commit sin, he will become a transgressor.

It has been declared by Budha that he who avoids the com-
pany of the wise, and assuciates with the evil, will be born in
one of the four hells, and have no opportunity of entering the
déwa or brahma-Idkas ; and even birth in the world of men
cannot be attained by him without great difficulty. (Singdld-
wada-stitra-sanné.)

* This appears to refer to the dew. I have sometimes, when passing

through the high grass that grows on the mountains of Ceylon, early in the
morning, been made as wet as if I had waded through a river.
494 A MANUAL OF BUDHISM.

13. Places of Amusement.

There are six evil consequences that arise from frequenting
places of amusement. The mind is ensnared by the following
practices :—l. Dancing. 2. Singing. 3. The beating of drums.
4. Gambling. 5. The clapping of hands. 6. The game of
water-jars. :

Dancing, beating the drum, and singing are to be avoided;
also, the seeing others dance, and the listening willingly to those
who play or sing, But when dancing is seen, or music is heard,
without the consent of the mind, the precept is not broken; nor
when meeting persons in the way by chance who are dancing or
playing; and if the bana be chanted, or listened to when chanted
by others, it is an act of merit. .

14. The Parent and Child.

It is right that children should respect their parents, and per-
form all kinds of offices for them, even though they should have
servants whom they could command to do all that they require.
In the morning, if it be cold they are to collect fuel, and light a
fire. In extreme age, if they become filthy in their habits, they
are cheerfully to cleanse them, remembering how they them-
selves were assisted by their parents, when they came polluted
into the world. They are to wash the feet and hands of their
parents, thinking how they themselves were washed when they
were young. If attacked by any disease, they are to see that
they have medicine provided, and to prepare for them gruel and
suitable food. They are to see also that they have such clothing
as they require, a bed upon which to le, and a house in which
to live. When needful, they are required, with their own hands,
to rub their limbs with scented oil; but they must not take life
for them, nor steal for them, nor give them intoxicating liquors;
if so, all will be born in hell. Were the child to place one
parent upon one shoulder, and the other parent upon the other,
and to carry them without ceasing for a hundred years, even
this would be less than the assistance he has himself received.
The man who gains a livelihood for his parents by honest means,
is a greater being than a Chakrawartti.

In a former age Mugalan, one of the two principal disciples of
Gétama, caused the death of his parents, for which crime he was
X. THE ETHICS OF BUDHISM. 495

born in hell, where he had to suffer for many hundreds of thon-
sands of ages. Ifa person possessed of so much merit had thus
to suffer, great indeed must be the misery of an ordinary being,
when guilty of the same offence.

Were the murderer of his parents, in order to obtain release
from the consequences of this crime, to fill the whole sakwala
with golden dagobas, or to present to the rahats an offering that
would fill the entire sakwala, or to take hold of the robe of a
Budha and never leave him, he would still be born in hell. This
is declared in the Sarasangraha.

Among all who have not attained the paths, there has been no
one equal to the monarch Ajasat, who, when he heard of the
death of Budha, fainted three times, and was deprived of his
senses. He it was who made a splendid receptacle for the de-
positing of the sage’s relics, and appointed Maha Kasyapa and
500 rahats to assemble at the rock Wébhara, near Rajagaha, in
order that they might declare authoritatively what were the
sayings of Budha, what it was that was to be received as belong-
ing to the tun-pitaka. But even this king, when he died, was
born in hell, on account of the murder of his father.

There are five ways in which children should assist their
parents:—l. When their parents, who in their infancy gave
them milk, and rendered them all needful assistance, are old,
they should wash their feet, and do all similar offices. 2. They
must cultivate their fields. 3. They must see that their pro-
perty is not wasted, in order that the respectability of the family
may be kept up. 4. They must act according to the advice they
give. 5. They must give alms in their name when they are
dead.

There are five ways in which parents should assist their
children :—1. They must prevent them from transgressing the
precepts. 2. They must encourage them to do that which is right.
3. They must have them taught arithmetic and the other sciences.
4. They must provide the son with a beautiful wife, who has
attained sixteen years of age. 5. They must give him a share
of the wealth belonging to the family. (Singdléwdda-sitra-
sanné.)
496 A MANUAL OF BUDHISM.

15. The Teacher and Scholar.

It was ordained by Gdtama, that the disciple should be in all
respects obedient to the teacher, and render him all honour.
When he rises in the morning he must place the teacher’s san-
dals, robe and tooth-cleaner in proper order, present him with
water that he may wash, prepare a seat, and give him rice-gruel
from a clean vessel. All that is written in the Khandaka he
must perform. The teacher may ask him why he has come, and
he must then inform him; but if he does not make the enquiry,
he must remain ten or fifteen days; and when the teacher dis-
misses him, he may respectfully ask leave to tell his wishes and
wants. When he is told to come early in the morning, he must
do so; but if he is taken ill, he may go at any other hour and
inform the teacher.

There are five ways in which the scholar ought to honour the
teacher:—1. When the teacher approaches, he must rise to meet:
him; if he has anything in his hand, he must ask permission to
carry it for him; and he must wash his feet. 2. Thrice every
day he must go to him, and render such assistance as he may re-
quire. 8. He must try to gain instruction from him by making
enquiries, or he never can become properly learned. 4. He must
bring water for the washing of his teacher’s face, prepare the
tooth-cleaner, and perform other similar offices. 5. Whatever
he learns from the teacher, he must try to remember and put in
practice.

There are five ways in which the teacher ought to assist the
scholar :—1. He must teach him how to behave and how to eat,
to avoid evil companions, and associate only with the good. 2.
If the scholar pays attention, he must explain all things to him
in a plain and intelligible manner. 38. What he has learnt from
his own teacher, he must impart at length to his scholar. 4. He
must tell the scholar that he is becoming as learned as himself,
speaking to him in a friendly manner, that he may be encouraged.
5. He must teach him to please his parents by attention to his
studies.

There are twenty-five rules that the teacher must observe in
reference to his scholar:—He must be continually solicitous
about his welfare ; appoint the relative portions of time in which
he is to work, to rest, and to sleep; when he is sick, he must see
X. THE ETHICS OF BUDHISM. 497

whether or not he has such food as is proper for him; encourage
him to be faithful, persevering, and erudite; divide with him
what he has received in the alms-bow]; tell him not to beafraid ;
know who are his associates, what places he frequents in the
village, and how he behaves in the wihdra; avoid conversing
with him on frivolous subjects ; bear with him, and not be angry
when he sees a trifling fault in his conduct ; impart to him in-
struction by the most excellent method ; teach him in the fullest
manner, without abridgment, whether it be relative to science or
religion ; try each fond endearment to induce him to learn, as
with the heart of a father; with an enlarged mind teach him to
respect the precepts and other excellent things; subdue him to
obedience, in order that he may excel; instruct him in such a
manner as to gain his affection; when any calamity overtakes
him, still retain him, without being displeased when he has some
matter of his own to attend to; and when he is in affliction,
soothe his mind by the saying of bana. By attending to these
rules the duty of the master to his scholar will be fulfilled.
(Singaléwada-sitra-sanné.)

16. The Priest and Householder.

When the upasaka, though he may have entered the path
sowan, sees a priest, whether that priest be of the superior or
inferior order, he must do him honour; he must rise from his
seat, and offer him worship; just as the prince, though he
may afterwards be king, pays his teacher all respect and
reverence.

There are five ways in which the householder ought to assist
the priest :—He must render him any service that he requires,
in a kind spirit; he must address him in a pleasant manner; he
must wish that the priest who is accustomed to come to his
house to receive alms may be free from disease and sorrow;
in the morning he must present the priest with food, and when
he is sick with medicine.

There are five ways in which the priest ought to assist the
householder :—He must avoid the taking of life, and keep the
precepts ; he must wish that all creatures may be without sorrow ;
when anything is declared on the subject of religion that he has
not heard before, he must listen attentively; he must explain
the truths of religion properly to the updsakas, that they may

2
498 A MANUAL OF BUDHISM.

be able to understand and practise them. (Singadléwdda-sttra-
sanné.)

17. The Husband and Wife.

There are five ways in which the husband ought to assist
the wife:—1. He must speak to her pleasantly, and say to her,
Mother, I will present you with garments, perfumes, and orna-
ments. 2. He must speak to her respectfully, not using low
words, such as he would use to a servant or slave. 8. He must
not leave the woman whom he possesses by giving to her clothes,
ornaments, &c., and go to the woman who is kept by another.
4. If she does not receive a proper allowance of food she will
become angry; therefore she must be properly provided for,
that this may be prevented. 5. He must give her ornaments,
and other similar articles, according to his ability. (Singdid-
wéda-sttra-sanné.)

In the discourse delivered by Yasédhara-déwi, in the presence
of men, déwas, and brahmas, immediately previous to her death,
she described the seven kinds of wives that there are in the
world of men.

1. Wadhaka, the executioner.—This woman always thinks ill
of her husband, though protesting continually that she loves
him ; she associates with other men, and flatters them; if her
husband be a poor man, she asks him for something it is not in
his power to give her, and then reproaches him because she does
not receive it; and she sits on a higher seat in his presence.
Though such a woman should have a person beautiful as that of
a déwi, be of arespectable family, and possess many slaves ; she is
not the wife of her husband; she is like a manacle tightly
fastened by the executioner, or an iron collar encircling his neck,
or a weapon always prepared to wound him, or a sword so sharp
that it will cut a hair.

2. Chéri, the thief.—This woman is seldom in the house of
her husband, but goes to the market-place, or the field, or
wherever there is a multitude of people; she is acquainted with
many ways of sin; she hides whatever property is brought into
the house by her husband, hides it from him, but reveals it to
other men; she tells abroad his secrets; she appears to despise
any ornaments and other things that he gives her, and asks
X, THE ETHICS OF BUDHISM. 499

pettishly for what he does not give; she shows no kindness to
her husband’s relatives or friends; she shuns the company of the
good, and associates with the bad. She is not like his wife, but
like an ulcer on his body, or a cancer, or an incurable disease ;
she is like a fire in a dry forest, or an axe for cutting down the
tree of merit.

3. Swdmi, the ruler—This woman does not in any way strive
to benefit her husband, but to injure him; she leaves the house,
and runs hither and thither; she lets the work of the house re-
main undone; her mind goes out after other men; she is con-
tinually eating; she hankers after things that do not belong to
her station ; she proclaims her own fame, and gives no credit to
others; she despises her husband, and rules him as if he was her
slave, and is like a messenger sent from Yama to frighten him.

These three descriptions of women, when they die, will be tor-
mented in hell; therefore their ways are to be avoided.

4, Matu, the mother.—This woman loves her husband as a mo-
ther, takes care of his property, provides his meals at the proper
time, and is always anxious for his prosperity; when he does
anything wrong she affectionately reproves him, and threatens to
return to her own relatives if he will not do that which is right;
she gives him good advice and recommends him to be industrious,
loyal, and to go and hear bana. She is like a divine medicine,
for the curing of all diseases, or a branch of the kalpa-tree, that
gives whatever is requested from it.

5. Bhagini, the sister—This woman pays the same reverence
to her husband that a sister does to her brother; she gives him
all that is in the house; she wishes that he may receive what-
ever she sees others possess; and she loves him alone, and no
other man.

6. Sakhi, the faithful friend.—This woman is always thinking
about her husband when he is absent, and looks out continually
for his return; it gives her pleasure to hear of him, and when
he returns she is delighted to see him; she associates with his
friends, and not with his enemies; his friends are her friends,
and his enemies are her enemies; she hides his faults and pro-
claims aloud his goodness ; she stops those who are abusing him,
and encourages those who praise ; she tells others of his virtues
and greatness; she keeps no secrets from him, and does not re-
veal those with which he intrusts her; she is sorry when any

2x2
500 A MANUAL OF BUDHISM.

misfortune happens to him, and rejoices in his prosperity; and
she provides for him the best food.

7. Dasi, the slave-—This woman does not resent the abuse of
her husband, however brutal it may be; she does all that is re-
quired of her with alacrity; she keeps at the utmost distance
from all improper conduct with other men; she first gives food
that has been nicely prepared to her husband, or any guest there
may be in the house, and then eats herself; she retires to rest
after her husband, and is up before he rises ; she is economical in
her expenditure ; she commends and exalts her husband, but is
herself lowly as a slave; and she is like a helper in the procuring
of merit, or a shield in warding off demerit.”

18. The Master and Servant.

There are five ways in which the master ought to assist the
slave:—He must not appoint the work of children to men, or of
men to children, but to each according to his strength; he must
give each one his food and wages, according as they are required ;
when sick, he must free him from work, and provide him with
proper medicine ; when the master has any agreeable and savoury
food, he must not consume the whole himself, but must impart a
portion to others, even to his slaves; and if they work properly
for a long period, or for a given period, they must be set free.

There are five ways in which the slave must honour his master :
—He must rise before his master awakes, and must not sleep
until after he has retired to rest; he must not purloin his
master’s property, but must be content with what is given him;
he must not think as he works, I shall receive no benefit from
this toil, but must go about his business cheerfully ; and when
people are at any time collected together be must say, Who is
like our master? we do not feel that we are servants, or that he
is a master, thus proclaiming to othershis praise. (Singdléwdda-
stitra-sanné.)

19. The Friend.

There are five ways in which one friend must assist another:
—By imparting to him of his own substance; by speaking kind
words to him; by assisting him in his work; by acting in the
same way to him as he has done to you; and by giving him a
X. THE ETHICS OF BUDHISM. 501

portion of your garments, and ornaments, if you have any, not
hiding them from him.

There are five ways in which the friendship of a superior must
be returned :—He must be protected from harm when he is in
liquor ; if he be sick, his cattle and property must be taken care
of; when under the displeasure of the king, he must not be for-
saken; when under any misfortune he must be assisted, and
when he is disabled, his children must be assisted.

There are four kinds of persons who appear to be your friends,
but they are not so in reality :—Those who come empty, but go
away with a portion of your wealth; those who give assistance
only in words; those who speak to you in an improper manner,
or give bad advice; and those who waste your substance.

The friend who takes away part of your wealth is he who gives
you a little, with the hope of receiving much in return; if any
necessity comes upon him, he is your lowly slave, that he may
gain your assistance; he does not associate with you because of
affection, but to gain his own ends.

He who is your friend only in word, reminds you of obliga-
tions under which you were indebted to him long ago; he pro-
mises, when you are in difficulty, to assist you at some future
time, but he forgets his promise; if he sees you in the street, he
asks you to mount his elephant, and plies you with unmeaning
words; if you really require his assistance, and ask him for it,
he says falsely that his wagon is broken, or his oxen are diseased.

He who speaks to yon in an improper manner, or gives you
bad advice, may be known thus:—When you are meditating to
take life, or do something that is contrary to the precepts, he en-
courages you in your evil design; when you are resolving to
give alms, or do something that is good, he discourages you;
when he is near you, he speaks well of you, and praises you, but
when away, he says something that is to your discredit.

He who wastes your substance is he who tells you that in such
a place there is good liquor, and says, Let us go and drink; he
loiters over the liquor, and entreats you to drink again and
again; he entices you to lounge in the streets at improper hours ;
and tempts you to visit places of amusement.

From such friends as these the wise man turns away, as he
would avoid the road in which he knew that there was a lion or
a tiger.
502 A MANUAL OF BUDHISM.

The real friend will at any time render you assistance; he is
equally faithful in prosperity and adversity; he is a friend in
meaning, and not in the promise alone; and he sympathises with
you.

He who renders you assistance is he who, when he finds you
in a state of intoxication, at the road side, thinks that some evil
may happen to you, or that your clothes or ornaments may be
stolen, so he stays to protect you; if he finds that you have gone
out of the village, and that there is no one in charge of your
property, he takes care of it in your stead; if you are tormented
by any fear, be says, 1 am your friend, why are you alarmed P
thus encouraging you; when you are in want, and go to ask a
single piece of coin, he is ready to divide with you half his sub-
stance.

He who is equally faithful in prosperity and adversity, reveals
a secret to you alone; if you reveal a secret to him, he faithfully
keeps it; he does not turn away from you in adversity; he
sacrifices even his life to assist you.

* He who is your friend in meaning, and not in word alone, is he

who prevents you from taking life, or doing any other evil; he
urges you to almsgiving and other good deeds; he informs you
of that which you did not previously know; and he tells you
what is to be done in order that you may enter the paths.

He who sympathises with you rejoices in your prosperity ;
he is pleased when you receive any increase of honour; when he
hears any one disparaging you, he says, Do not say so; he is a
good man: andif he hears any one speak well of you, he con-
firms it.

The wise man searches for the friend thus gifted, even as the
child seeks its mother.

He who is thus wise, and keeps the precepts, shines resplendent,
as a flame of fire upon the top of a rock at night dissipates the
surrounding darkness. He who does no evil, but increases his
substance in a righteous manner, will be blessed with abundance.
As the bee, without destroying the colour or perfume of the
flower, gathers the sweetness with his mouth and wings, so the
riches of the true friend gradually accumulate; and the increase
will be regularly continued, like the constant additions that are
made to the hill formed by the white ant. (Singdlowada-sitra-
sanneé.)
X. THE ETHICS OF BUDHISM. 503

20. Miscellaneous Advices and Admonitions.

The benefits that accrue from the possession of riches may be
divided into four parts:—l. They enable the possessor to gain
friends. 2. A fourth part is required for his own personal ex-
penses. 3. One half is required for the outlay attendant on the
carrying on of husbandry or merchandise. 4. A fourth part
must be hid as a resource when any case of necessity occurs,
arising from the oppression of the king or the chiefs of the land.

There are six causes of the destruction of substance :—1. The
repeated use of intoxicating liquors. 2. The tarrying in the
streets at improper hours. 3. The frequenting of places of
amusement. 4. The continued practice of gambling. 5. The
associating with persons that are ignorant, or addicted to vice.
6. Idleness.

The practice of the six following things will be followed by
destruction :—To sleep until the going down of the sun; to
have intercourse with women that are under the protection of
another; to be filled with anger, like a naya that has received a
blow ; to seek to injure others; to associate with evil persons,
like Déwa-datta or Kokélika; and to be covetous, like Illisa.
(Singdléwdda-stitra-sanné.)

 

It is declared by Budha, in the Bala-pandita-stitra, which he
delivered when residing at Jetawana, that the conduct of the
unwise man may be set forth under three heads:—l. He
cherishes evil thoughts, and thoughts that are contrary to the
truth. 2. He utters falsehoods, and uses contemptuous expres-
sions. 3. He takes life, steals, approaches women who belong
to another, and drinks. In like manner, there are three modes
in which he receives punishment. 1. He is constantly fearful;
whether he be in the crowd, or in the street, or in a square,
when he hears any one speaking of the consequences of sin, he
becomes uncomfortable, thinking that he also may one day
receive the consequence of his crimes; and because these are
his thoughts, he is unwilling to remain, he goes away. 2.
When he sees the infliction of any punishment by command of
the king, he thinks that if the king knows all he. has done, he
will punish him in the same way; when alone, when seated in
his chair, when reclining on the bed, or in any other place, he
504 A MANUAL OF BUDHISM.

thinks of these things, and is sorrowful; even the crimes com-
mitted long ago trouble him; as the shadow of a great rock is
thrown to a distance, and extends far, at the setting of the sun.
3. He is sorrowful again when he thinks how much merit he
might have gained; but that he has neglected this opportunity,
and instead has continually added to his crimes.

 

The six directions are not to be honoured with any outward
ceremony.

On a certain occasion, when Budha was returning to the
wihdra, from the city of Rajagaha, whither he had been with
the alms-bowl, he saw a grahapati, Singaldha, with wet hair and
streaming garments,* making obeisance in the six directions.
The sage enquired why he was acting thus; and when he said
that it was in obedience to the command of his deceased parents,
Budha gave him the advice contained in the Singaldwada-sttra.
After hearing it, he saw the folly of the act that he was
performing, and became a disciple of Budha, declaring that the
instructions he had received were like the right placing of a
vessel that had been turned upside down; or like the laying
open of treasures that had been covered over with refuse and
grass; or like the taking of a man by the hand who has lost the
road and guiding him aright; or like the holding forth of a
torch amidst the midnight darkness (effects that under similar
circumstances are in the native works very frequently re-
presented as being produced).

In their stead, our parents, who have assisted us in our
infancy, are to be regarded as the east; our teachers, as being
worthy to receive assistance, are to be regarded as the south;
our children, as those by whom we are afterwards to be assisted,
are to be regarded as the west ; our friends and rulers, as those
who will assist us in times of sorrow and misfortune, are to be
as the north ; our servants, salves, and retainers, as being under
our authority, are to be as the under side; and the priests and
religious advisers, as assisting us to put away that which is evil,
are to be regarded as the upper side. (Singdléwdda-siitra-
sanné.)

 

* The men and women are seen coming dripping from the banks of the
Ganges.— Ward’s Hindoos.
X. THE ETHICS OF BUDHISM, 505

As the man whose head is on fire tries to put the flame out
quickly, so the wise man, seeing the shortness of life, hastens to
secure the destruction of evil desire.

As the jessamine is the chief among flowers, and as the rice
called rat-hel is the chief among all descriptions of grain, so is
he who is free from evil desire the chief among the wise.

This advice was given by Budha. He who would attain
nirwina must not trust to others, but exercise heroically and
perseveringly his own judgment. The wagoner who leaves the
right path and enters into the untrodden wilderness, will bring
about the destruction of his wagons and endure much sorrow ;
so also will he who leaves the appointed path and enters upon a
course of evil, come to destruction and sorrow.

The unwise man cannot discover the difference between that
which is evil and that which is good, as a child knows not the
value of a coin that is placed before him; he cannot tell whether
it is gold or copper, or whether it is a genuine coin or a
coun terfeit.

As the hiral4 defends its eggs at the risk of its own life, as
the Indian yak tries by every means to keep its tail from injury,
as the man with only one son is careful of that son, as he who
has only one eye takes great pains to preserve that eye; so
ought the wise man continually to exercise thought, lest he
break any of the precepts. Even should the forfeiture of life be
the consequence, the precepts are to be observed.

When acts are done under the influence of favour, envy,
ignorance, or the fear of those in authority, he who performs
them will be like the waning moon; but he who is free from
these influences, or avoids them, will be like the moon
approaching its fulness.

When the seed of any species of fruit thatis bitter is sown in
moist ground, it gathers to itself the virtue of the water and the
earth, but because of the nature of the original seed, all this
virtue is turved into bitterness, as will be seen in the fruit of the
tree that it produces; in like manner, all that the unwise man
does is an increase to his misery, because of his ignorance. On
the other hand, when the sugar cane, or rice, or the vine, is set
in proper ground, it gathers to itself the virtue of the water and
the earth, and all is converted into sweetness, because of the
sweetness of the original plant or grain; in like manner, all the
506 A MANUAL OF BUDHISM.

acts of the wise man tend to his happiness and prosperity,
because of his wisdom.

The door of the eye* must be kept shut. When the outer
gates of the city are left open, though the door of every sepa-
rate house and store be closed, the robber will enter the city
and steal the goods; in like manner, though all the observances
be kept, if the eye be permitted to wander, evil desire will be
produced.

It is better to have a red-hot piece of iron run through the
eye, than for the eye to be permitted to wander, as by this
means evil desire will be produced. It must be carefully
guarded against, or the breaking of all the precepts will follow.
The mind will then be like a field of grain that has no fence, or
a treasure house with the door left open, or a dwelling with a
bad roof through which the rain continually falls. The same
may be said of all the other senses. (Wisudhi-margga-sanné.)

When dissensions take place, the mother is divided against
the son, and the son against the mother; the father against the
son, and the son against the father; the nephew against the
niece, and the niece against the nephew; and friend against
friend ; as the laden ship beats against the waves, and the fruit
upon the tree is shaken by the wind, and the fine gold is worked
by the hammer of iron. (Wisudhi-margga-sanné.)

It was declared by Mahanama to his brother Anurudha, that
repeated existence is like a mockery; it appears to the wise
man like a ball made of straw, without top or bottom; or the nest
of the bird gula, made without order; or an entangled thread ;
or an oscillating swing; or an image reflected in a mirror; a
thing utterly worthless. (Pujdwaliya.)

21. The Stla Precepts.

The dasa-sil, or ten Obligations binding upon the priest,
forbid: 1. The taking of life. 2. The taking of that which is
not given. 3. Sexual Intercourse. 4. The saying of that
which is not true. 5. The use of intoxicating drinks. 6. The
eating of solid food after mid-day. 7. Attendance upon
dancing, singing, music, and masks. 8 The adorning of the
body with flowers, and the use of perfumes and unguents. 9.

* The eye is sometimes called daiwadipa, the divine lamp; or if daiwa be
derived from déwa, an organ of sense, it will be the lamp of the body.
X. THE ETHICS OF BUDHISM. 507

The use of seats or couches above the prescribed height. 10.
The receiving of gold or silver.

The first five of these obligations are called the pancha-sil. They
are repeated by some persons every day at the pansal, especially
by the women. The first eight are called the ata-sil, and they
are repeated only on pdya days, or festivals. When taken by a
laic, they involve the necessity of his living apart from his
family. These obligations are most usually taken in the
presence of a priest, who may either be a sAmanéra or an
upasampada ; but they are sometimes received from an upasaka,
without the intervention of a priest.

The obligations may be taken for a limited period, or for as
long as the person has power to observe them, or to be observed
until death. When they are not taken for a limited period they
are called nitya-sila.

They may be taken either separately or together. When
taken to be kept separately, though one should be broken, it
does not impair the merit of the rest; but when they are taken
to be kept collectively, if one be broken, the whole are im-
paired.

There are three degrees in the manner of keeping the precepts:
—1l. They may be kept inadvertently, without any intention of
acquiring merit thereby. 2. They may be kept at the recommenda-
tion of another, or to please another. 3. They may be kept from
free choice, from having seen their excellence or advantage. The
third is the superior sila.

There was a man who during fifty years had gained his living
by catching fish, but he had committed no other crime. When he
was near death a priest, who perceived his danger, went to his
house, but the man’s wife ordered him away. The priest, how-
ever, gained access to him, and prevailed on him to repeat the five
precepts, by which he received power to be born in one of the
déwa-lékas; at the very last moment, he again repeated the
precepts, and received power to be born in a déwa-léka higher
than the former. But this species of merit is received by few, as
there is frequently the obstruction of the usual secretions;
dangers from yakas ; the distress of friends; thoughts about the
property that is to be left, about his children, and about death;
so that the man has not the opportunity of receiving yaddsanna
(the merit that is obtained when at the point of death). And
508 A MANUAL OF BUDHISM.

even when he enters a déwa-léka from this kind of merit alone,
he does not remain there long, but soon falls into hell. Its benefit
is therefore small.

In a former age, there was a king who, with his courtiers, kept
the eight obligations. This was observed by a poor woman, who
reflected that if persons so exalted kept the sila, it must be an
excellent observance. She therefore kept the ata-sil one day, for
which she was born in a déwa-léka, and afterwards became a
rahat.

In a former age there was a certain village in which all the
people, headed by Magha-manawaka, kept the obligations con-
tinually. But the chief of the district became enraged against
them, as he got no bribes from them for the appeasing of quarrels.
He therefore went to the royal court and accused them as thieves ;
on hearing which the king commanded them to be trampled to
death by elephants. Though Magha-manawaka heard the sen-
tence, he felt no resentment, either against his accuser, or the
king, or the elephants. In the court of the palace the elephants
were turned upon the people; but they ran away, and refused to
do the villagers any harm. The king, on perceiving it, enquired
if they had any charm upon their persons; and they were
searched, but none was found. He then asked if they were
acquainted with any mantra; and they said that they were, butit
was only this, that they had kept the obligations, built places of
shelter for travellers, and given alms. The king, thus convinced
of their innocence, commanded that their accuser should be given
to the village as a slave, and that the elephants should also be
presented as a gift. Magha-manawaka was afterwards born as
Sekra.

In the time of Andmadarsa Budha there was a poor labourer,
who resided in the city of Hangsawati. Having heard Budha say
bana, he thought thus :—“ All the beings in the world are en-
veloped in darkness; evil desire, anger, and ignorance, like three
fires, burn within the mind; but if I wish to cross the ocean of
successive existence, what can I do ? I have no wealth by which
I can give alms; I will therefore observe the five precepts.” He
then received the pancha-sil from Nisabha, one of the principal
disciples of Budha. At that time men lived to the age of 100,000
years; and during the whole of this period he kept the five pre-
cepts, without once breaking them. When near death the déwas
X. THE ETHICS OF BUDHISM. 509

came to call him with a retinue of a thousand chariots drawn by
divine horses, in one of which he ascended to Tusita. After this
he was born thirty times as a déwa, seventy-five times as a chakra-
warti; he was from time to time king of Késala, but never of any
other country ; and in the time of Gdtama he was born as a rich
man in the city of Wisdlé. One day reflecting that he had kept
the precepts for so long a period, he became a rahat, and was
ordained by Budha, on which occasion he uttered these words :—
“T have kept the precepts during 100,000 kalpas; in no part of
this period was I born in hell; I have ever been endowed with
length of days, wealth, wisdom, and courage; all evil desire is
now destroyed, and I have become a rahat; therefore let all who
would attain nirwana keep the five precepts.”

The observance of sila is an aid in the practice of all other rites
and in all other modes of acquiring merit. All trees, whether
they be produced from seed or spontaneously, receive their
increase and maturity from the earth; the man who would build
a city first clears the ground from all obstructions, and then lays
out the streets and the principal squares; the mountebank who
would turn a somerset first prepares the area in which he intends
to perform, by clearing away the stones, thorns, and other things
that might prevent the right exhibition of his skill. In like
manner, he who seeks nirwdna is assisted in the attempt, and
clears the way before him, by the practice of sila. The same
things have been declared by Budha :—“ The wise man, by the
observance of sila, continually enlarges his mental faculties and
his wisdom, and is freed from the perturbation produced by evil
desire. The observance of sila is an assistance to the man who
has formed the hope of nirwana, as the earth renders benefits to
all things that have life; it is the root of all merit, and the most
productive mode of acquiring merit that is practised by the all-
wise.”

There is greater benefit from keeping the ata-sil during a short
period than there would be from the possession of the whole
sakwala filled with treasures; as the keeping of the ten obliga-
tions will ensure birth in one of the déwa-ldkas, where the age of
the déwas is immensely great, whilst any benefit arising from
riches will quickly pass away.

Sila purifies whatever proceeds from the three doorways of the
body, the speech, and the mind. There are two things that are
510 : A MANUAL OF BUDHISM.

greatly allied to it, shame and the fear of doing wrong. As the
other elements, heat, air, and water, are necessary to the fertilis-
ing of the earth; as the skill of the weaver is necessary for the
clearing away of the refuse of the cotton ; so shame and fear are
necessary to the perfecting of sila; without them it is nothing.
When these are all united there is the driving away of the per-
plexity that as an enemy lurks in the mind, and the certain
reception of an adequate reward. There are three kinds of joy
that arise from its observance ; he who possesses it reflects thus,
‘Truly, this is to me a benefit; truly, I have received that
which is good; my sila is pure.” Budha has declared that
the reward of sila is the destruction of all perplexity, but that is
only a small part ; its principal reward is freedom from fear, and
peace. When he who possesses sila approaches kings, brahmans,
householders, or priests, he is devoid of fear ; and when he comes
to die, as he can reflect on the merit he has gained, he dies in the
full possession of his senses; afterwards he is either born in a
déwa-léka, or in the world of men. No one is able to tell how
great is the reward of sila; all the water of the five great rivers,
added to that of the Chandrabhaga, Saraswati, and other inferior
rivers, is insufficient to extinguish the fire of evil desire; butitis
destroyed by sila. It is thus destroyed, eveu as heat is overcome
by the wind that accompanies the rain-cloud, or by various kinds
of precious stones, or by the rays of the moon. The perfume of
the flower spreads only in the direction of the wind, but the
greatness of him who possesses sila spreads on all sides without
exception. It isas a ladder by which to ascend to the déwa-
léka; like a gateway that enters upon nirwana. The priest who
is arrayed in the robe of sila has a more real splendour than the
monarch in his royal garments and ornaments of gold.

The word sila is the same as sisan, the head, because sila is the
head, or principal method by which merit is to be obtained.
When the head is severed from the body there is no life, so when
sila is disregarded there is no merit.

There are numerous divisions of sila, though all possess some-
thing in common.

There are various silas that are divided into two classes.

1, Charitra-sila is the keeping of all the precepts of Budha; for
its right performance, purity and persevering exertion are
required. 2. Waritra-sila is the avoiding of all things that are
X. THE ETHICS OF BUDHISM. 611

forbidden by Budha ; for its right performance, purity alone is
required.

1. Abhisamachdra-sila is thus called on account of its being
the chief sila, the practice of which leads to the four paths and
their fruition: it is not used in reference to the eight kinds of
action, three of which belong to the body, four to the speech, and
one to the life or conduct. 2. Adibrahmachariya-sila is so called
(from adi, prior, first, ancient) because it must be produced
previous to the margga-brahmachariya; it is used in reference to
the eight kinds of action, and precedes that which leads to the
paths; it must be observed without ceasing, even by the house-
holder; by its observance the body, speech, and conduct become
purified; it is used in reference to the obligations that appear in
the Ubhatowibhanga and Khandakawatta.

1. Wirati-sila is the avoiding of such crimes as the taking of
life. 2. Awirati-sila is the avoiding of such evils as proceed from
the mind.

1. Nisrata-sila belongs to trishnd and drishti; to the former
belongs the wish to become Sekra; to the latter, the wish to
gain nirwdna. 2. Anisrata-sila is that which aims at an earthly
reward.

1. Kélapariyanta-sila is when the obligations are taken for a
single day, or a night, or any definite period. 2. Apénakétika-
sila is the taking of the obligations for life.

1. Sapariyanta-sila is when no definite period was originally
fixed for the observance of the precepts, but afterwards, for some
cause or other, the period is limited. 2. Apariyanta-sila is when
the precepts are kept until death, but not from a religious motive,
or to receive nirwana.

1. Lowkika-sila is when the observance is for the purpose of
obtaining some reward less than nirwdna. 2. Lékéttara-sila is
when the observance is not to attain anything in any of the three
worlds, but to attain nirwana.

There are various silas that are divided into three classes.

1. Hina-sila is when the desire, mind, exertion, and wisdom
are in an inferior degree. 2. Madhyama-sila is when they are in
a middle degree. 8. Pranita-sila is when they are in a superior
degree. When the obligations are kept for praise, fame, or any
similar attachment, it is hina; if for merit, it is madhyama; if
for nirwdna, it is pranita. Again, when the obligations are kept
512 A MANUAL OF BUDHISM.

to gain wealth, it is hina; when to overcome the repetition of
existence, it is madhyama; and when to obtain a Budhaship,
that all sentient beings may be released from birth, it is pranita.

1. Atm4dhipateyya-sila is when the obligations are kept from
the fear of blame, or in order to gain personal praise. 2. Ldkad-
hipateyya-sila is when they are kept not from these motives. 3.
Dharmmédhipateyya-sila is when they are kept from affection
for the precepts themselves.

1. Pardmarshta-sila is the avoiding of that which prevents an
entrance into the paths. 2. Apardmarshta-sila is an approach to
the paths. 3. Patippassadha-sila is a more immediate approxi-
mation to the paths.

1. Wisudhi-sila is the keeping of the obligations perfectly. 2,
Awisudhi-sila is the keeping of them imperfectly. 3. Wématika-
sila is the keeping of them without any fixed intention, like the
man who does not know the difference between the flesh of a
bear and that of a boar.

1, Sékha-sila is the observance of the precepts in order to
enter the paths, or gain the three benefits of the priesthood. 2.
Asékha-sila is their observance in order to gain rahatship. 3.
Néwasékha-ndsekha is their observance from a different motive,
in order to gain some worldly advantage.

There are various silas that are divided into four classes.

1. Parihdni-sila is when a priest falls into any crime, shuns
the company of wiser priests, or gives his mind to wealth. 2.
S’thiti-sila is when priest observes the precepts with the expec-
tation of receiving something connected with existence, and not
nirwdua. 3. Dhyana-sila is when the priest practises the dhydnas.
4, Balawa-wipassandwa-sila is when the priest enters upon the
course by which he expects to arrive at the attainment of widar-
sana in its most powerful form.

1. Bhiksu-sila is the observance of all the precepts binding
upon a priest. 2. Bhiksuni-sila is the observance of all the pre-
cepts binding upon a priestess. 3. Anupasampanna-sila is the
observance of the precepts, or the dasa-sil, by the male and
female simanéras. 4. Grahasta-sila is the continued observance
of the panchasil, and the occasional observance of the dasa-sil, by
the male and female upasakas.
X. THE ETHICS OF BUDHISM. 513

There are also various other sections of the silas.*

Swabhhdwa-sila is the constant observance of the five precepts
naturally, by all the inhabitants of Uturukuru. Achara-sila is
the observance of different silas in various countries. Kula-
dharmma-sila is the proscription of intoxicating liquors by the
brahmans, an observance belonging to a particular race.
Désa-dharmma-sila is the rule not to slay animals or take life.
Pasandha-dharmma-sila is the observance of the precepts of the
tirttakas. Bédhisatwamdatu-sila is the continence of the mother
of Budha after his conception. Purwahétuka-sila is the con-
tinued observance of the precepts during many ages, as by
Mugalan and Béddhisat.

The unwise call many other things by the name of sila, as
when any being endures sorrow, or is peaceable in his conduct,
they call it his sila of sorrow or of quietness. Sila is also some-
times divided into that which is merit, or demerit, or neither
one nor the other; but though demerit may thus be connected
with sila, it is merely a name, not a thing really belonging to
sila. (Wisudhimargga-sanné.)

23. Terms and Classifications.

1. Triwidhadwara ; the three Doors —There are three entrances
whence proceed that which is good and that which is evil :—1.
The body. 2. The speech. 3. The mind.

2. Triwidhasampatti; the threefold Advantage :—There are
three modes of happiness that will be received by the wise. 1.
The benefits of the world of men. 2. The enjoyment of the
déwa and brahma-lékas. 3. Nirwana.

3. Triwidhdgni; the threefold Iire:—There are three prin-
ciples to which all are subject who have not attained to the state
of a rahat:—1l. Raga, evil desire. 2. Dwésa, hatred. 3. Mdha,
ignorance.

4. Tilakuna; the three Signs:—There are three subjects
upon which the mind of the ascetic ought constantly to dwell:—
1. Anitya, impermanency. 2. Dukha, sorrow. 3. Anatma,

* The subdivisions of the sflas are almost limitless ; but the enumeration is
too uninteresting to be further pursued.

2L
514 A MANUAL OF BUDHISM.

unreality. Of all that exists these three may be predicated.
The right understanding of these three subjects is called triwid-
yawa.

5. Lunbhawa, or Tunloéka ; the three Worlds :—The regions in
each sakwala are divided into three sections:—1. Kama, the
regions in which there is form and sensuous gratification. 2.
Rupa, the regions in which there is form, without sensuous
gratification. 3. Aripa, the regions in which there is neither
form nor sensuous gratification, but a state of unconsciousness.

6. Trisndwa; Evil Desire, or the Cleaving to Ewistence :—
Sentient beings are bound about by evil desire, as by a net. It
is like a net that has 188 meshes; it is like the entanglement of
the branches in a forest of bamboos: it continually passes from
ripa to dharmma; and from dharmma to ripa. As the branches
of the bamboo become interwoven, so that they cannot be sepa-
rated ; as the hair of the head becomes matted together, so that
it cannot be got loose; in the same way evil desire seizes upon
the objects that are presented to it, and becomes entangled by
them to such a degree that it cannot be loosed therefrom. As
the worm becomes entangled by the contortions of its own body,
so evil desire becomes more hopelessly entangled by its own
motions and passions. As it is exercised to an individual’s
own. possessions or those of another, to his own existence or
that of another, it is relatively called anto, inner, or bahira,
outward.

7. Sat-charita ; the six Principles, or States of the Mind :—1.
Raga. 2. Dwésa. 38. Méha. 4. Sardhdwa. 5. Budhi. 6.
Witarka. By the uniting together of the first three, four more
are produced; and there are four more produced by the uniting
together of the last three; so that there are in all fourteen
charitas. By another mode of union, sixty-three charitas are
produced, the nature of which may be learnt from the tikdwa
on the Asammésasiitra.

8. Chaturwidha-dsrawa : or four Principles by which the Cleaving
to Existence is produced.— 1. Kéma, evil desire. 2. Bhawa, exist-
ence, the being subject to a repetition of birth. 3. Drishti,
scepticism. 4. Awidya, ignorance. They are sometimes called
chaturwidha-dgha, the four streams.
X. THE ETHICS OF BUDHISM. 515

9. Chaturwidha-drya-satya, or four great Truths —1. Dukha-
satya.—By the cleaving to existence or to sensible objects, and
the agitation of mind arising therefrom, are produced :—(1.)
The sorrow arising from birth, decay, and death. (2.) The
coming of that which is not desired. (3.) The absence of that
which is desired. (4.) The non-reception of wealth and other
things upon which the affections have been placed. (5.) The
five khandas, or existence as an organised being. (6.) The misery
of hell.

2. Dukha-samudya-satya.—The three modes of existence, in
the kama, ripa, and artipa worlds, are produced by the con-
tinued cleaving to existence, or to sensible objects.

3. Dukha-nirédha-satya.—There is no escape from the repeti-
tion of existence but by an entrance into the paths, and the
reception of nirwana.

4, Dukha-nirddha-gdmini-patipada-satya.—There is no recep-
tion of nirwana, but by the destruction of the cleaving to exist-
ence.*

* The four chief Truths :—That every existent thing is a source of
sorrow. 2. That continued sorrow results from a continued attachment to
existing objects. 3. That a freedom from this attachment liberates from
existence. 4. The path leading to this state, containing eight sections.—
Gogerly.

The four sublime Truths which Budha apprehended by the light of Budha-
gnydna, when the same had dispelled the darkness of awidya were :—

1. Dukha-satya: the reality of misery, has been explained as inherent in
the system of the panchas-khanda.

2. Samudaya-satya: the reality of aggregation, or the progressive accumu-
lations of evil, by the agency of kiama-tanha, bhiwa-tanhé, and wibhawa-
tanhé. Kama-tanha signifies lust, avarice, and love. Bhawa-tanh4 signifies
the pertinacious love of existence induced by the supposition that transmi-
gratory existence is not only eternal, but felicitous and desirable. Wibhawa-
tanh4 is the love of the present life, under the notion that existence will
cease therewith, and that there is to be no future state.

8. Nirodha-satya, or the reality of destruction, signifies the destroying of
the desires above-mentioned, and thereby the causes which perpetuate the
misery of existence ; and this is also the signification of the word nirwana.

4, Marga-satya, the reality of means, signifies the efficiency of the exertions
and operations wherevy those desires are destroyed, and their concomitant
miseries extinguished.—Armour.

The four excellent Truths :—1. There is sorrow or misery in life. 2. It
will be so with every birth. 3. But it may bestopped. 4. The way or mode
of making an end to all miseries. With respect to these four truths little
further explanation is afforded. Ignorance is the source of almost every real
or fancied misery ; and right knowledge of the nature of things is the true
way to emancipation ; therefore, they who desire to be freed from the miseries
of future transmigrations, must acquire true knowledge of the nature of
divine and human things.—Csoma KGrdsi.

2 1 2
516 A MANUAL OF BUDHISM.

1. Sorrow is like a disease. 2. The cleaving to existence is
like the cause of that disease. 3. Nirwana is like the curing of
the disease. 4. The four paths are like the medicine that causes
the cure.

1. The repetition of existence, or the continuance of birth,
may be called dukhd, sorrow. 2. This sorrow is produced by
the cleaving to the three modes of existence. 3. There is no
escape from sorrow but by the destruction of the cleaving to
existence. 4. The cause of the destruction of sorrow is the
gaining of the paths.

10. Chaturwidha-dharmma-pada, or Four Divisions of the
Dharmma.—1. The sentient being is subject to decay ; he cannot
remain long (under one form of existence.) 2. He has within
himself no protection; no adequate defence. 3. He has no real
possession: all that he has he must leave. 4. He cannot arrive
at perfect satisfaction, or content: he is the slave of evil
desire.

ll. The Thirty-seven Bodhi-pdkshika-dharmmas.—They are :—
1. The four satipatthdnas; the four samyak-pradhdnas; the
four irdhipddas; the five indrayas; the five balayas; the seven
bédhyangas ; and the eight 4rya-margegas.

12. Satara-satipatthdéna.—tThere are four subjects of thought
upon which the attention must be fixed, and that must be rightly
understood. 1. Kayartipapassand, the body is composed of
thirty-two impurities. 2. Wédananupassana, the three modes of
sensation are connected with sorrow. 3. Chittdnupassand, the
mental faculties are impermanent. 4. Dharmmadnupassand, the
five khandas are unreal, not the self.

13. Chaturwidha-samyak-pradhdna.—There are four great
objects for which exertion must be used :—1. To obtain freedom
from demerit, or the consequences of sins already committed.
2. To prevent the birth of demerit, or of sin not in existence.
3. To cause the birth of merit not in existence. 4, To increase
the merit already received.

14. Chaturwidha-irdhi-pdda.—There are four modes by which
the power of irdhi is to be attained :—1. Chandidhi-péda, firm
X. THE ETHICS OF BUDHISM. 517

determination. 2. Chittidhi-p4da, thoughtful meditation. 3.
Wiriyidhi-pada, persevering exertion. 4. Wimansidhi-pdda,
close investigation. The priest thinks that by these exercises
he may attain the supreme Budhaship, or see nirwdna. The
samadhi that is produced by the first exercise is called chanda-
samadhi; the second, chitta-sam4dhi, &c. By means of samadhi
the power of irdhi is received. It is called pada, a foot, on
account of the assistance it renders to those who possess it.

It was declared by Budha to Ananda, that whosoever possesses
the power of the four irdhi-pidas, should he desire it, may live
a kalpa, or any part of a kalpa.

15. Panchindra.—The five indrayas, or moral powers are :—
1. Sardhawa, purity. 2. Wiraya, persevering exertion. 3. Sati,
or smirti, the ascertainment of truth. 4. Samadhi, tranquillity.
5. Pragnydwa, wisdom. In some instances priti, joy, is inserted
instead of the third power, persevering exertion. The five
balayas are the same as the five indrayas.

16. Satta-bédhydnga.—The seven sections of wisdom are :—l.
Sibi, or smirti, the ascertainment of truth by mental application.
2. Dharmmawicha, the investigation of causes. 3. Wiraya,
persevering exertion. 4. Priti, joy. 5. Passadhi, or prasrabdhi,
tranquillity. 6. Samadhi, tranquillity’in a higher degree, in-
cluding freedom from all that disturbs either body or mind. 7.
Upéksha, equanimity.

17. Arya-ashtangtka-margga.—The eight paths of purity
are :—l. Samyak-drishti, as opposed to mity4-drishti, or correct
ideas upon religious subjects, as opposed to those that are erro-
neous. 2. Samyak-kalpandwa, correct thoughts. 3. Samyak-
wachana, correct words. 4. Samyak-karmanta, correct works.
5. Samyak-ajiwa, a correct life. 6. Samyak-wydy4ma, correct
energies or endeavours. 7. Samyak-sihi, a correct judgment.
8. Samyak-samadhi, correct tranquillity.

18. Chaturwidha-pratisambhidd; or four Modes of Perfect
Understanding.—The wisdom that enables the priest to under-
stand aright the four following sections of knowledge :—l.
Arttha, the meaning of any matter, in its separate divisions.
2. Dharmma, the doctrines of Budha. 3. Nirutti, the power of
518 A MANUAL OF BUDHISM.

the Budhas to perceive all truth intuitively, without study, and
without the teaching of another. 4. Pratibhana, the power of
the rahats to know the roots and the properties of things.

The power of pratisambhidd4 is obtained by the exercise of
meditation in former births and the acquirement of great merit
in the present birth. This attainment is less than that of
widarsana.

The priest who is arrayed in the glory of the pratisambhida
is utterly fearless when in the presence of others by whom he
may be questioned or examined. He reflects thus:—“If Iam
asked the meaning, arttha of any matter or thing, I will answer
according to the proper rules, explaining the whole, meaning by
meaning, cause by cause, and point by point, thus removing
doubt and producing satisfaction. If I am asked anything rela-
tive to the sacred institutions, dharmma, I will explain the
whole, institution by institution, eternal by eternal, infinite by
infinite, nirwdna by nirwana, void by void, &c. If I am asked
anything relative to the wisdom of the Budhas, nirutti, I will
explain the whole, nirutti by nirutti, the four pddas by the four
padas, letter by letter, section by section, sign by sign, class by
class, and accent by accent. If I am asked anything relative
to the wisdom of the rahats, pratibhana, I will explain it, figure
by figure, sign by sign, and character by character.”

19. Chaturwidha-chara, or four Kinds of Food.i—The word
ahara, food, is from a root that signifies to convey, and it is so
called because it brings or conveys to the body strength, beauty,
and length of days. There are four kinds:—1, Kabalinké. 2.
Phassé. 3. Mandsanchétand. 4. Winydna.

(1.) The first, kabalinka, is the common nourishment of men.
It is made into balls, and is mixed with liquid or moisture. It
produces that which is connected with ripa; and from it comes
sorrow, when evil desire exists in him by whom it is taken; but
when he who takes it is free from evil desire, no sorrow is
produced.

(2.) Phassa, the second, includes those things that have no
ripa, but are apprehended by the mind; it produces the three
sensations, pleasure, pain, and that which is indifferent, neither
the one nor the other, and from it, as from the first, comes sorrow.
As it is connected with the body, sorrow is produced by means
X. THE ETHICS OF BUDHISM. 519

of thought (aramunu, the thought that arises from contact with
sensible objects) and thought and sorrow united produce fear.

(3.) Manosanchétand4, the third, includes the thoughts that
have entered into the mind and there abide, continued thought,
or reflection ; it produces birth in one or other of the three modes
of existence.

(4.) Winydna, the fourth, includes all that is the subject of
consciousness, and produces néma and riipa.

As when a parent, in order that he may be enabled to cross a
wide desert, when all other food fails him eats the flesh of his
own son, but with the utmost disgust; so must these four kinds
of nourishment be regarded with absolute aversion, inasmuch as
they produce birth and the sorrows connected therewith.

When acow has a sore that breeds worms, pain is produced
through phassd, touch; but he who is without phassd is like a
cow that has got no skin. As when a weak man is taken by
two strong men, and cast into a pit of burning charcoal, so by
the power of karma, derived from its two constituent properties,
merit and demerit, through the instrumentality of manosan-
chétand, are the unwise beings cast into the pit of successive
existence. As the man who is pierced by 300 darts endures
severe pain, so is he who is under the influence of winydna.
They who are released from the influence of the four modes of
ahara are not subject to birth.

20. Dasawidha-irdhi, or ten Supernatural Powers.—There
are ten irdhis, the first three of which are accounted as the
chief.

(1.) Adishtdna, the power to produce, by an effort of the
mind, a hundred, or a thousand, or a hundred thousand figures,
like the person’s own.

(2.) Wikurwana, or wikumbana, the power to disappear from
the sight of men, or to assume any form that is different to the
person’s own, whether it be that of a child, young man, naga,
garunda, yaka, or raksha.

(3.) Mandéma, the power to make any figure whatever, accord-
ing to the person’s own will.

(4.) Gnydnaweppdra, the power received from the former
possession of gny4na, knowledge, which preserves its possessor
from the consequences of any danger to which he may be ex-
520 A MANUAL OF BUDHISM.

posed, either at the moment when the danger occurs, or at some
other time.

During the childhood of Bakkula there was a festival at his
father’s house in the city of Kosambe, when his mother took
him to the river Yamuna to bathe. After she had washed him,
she placed him upon the bank, and returned to bathe herself;
but in the mean time he fell from the bank into the river and
was swallowed by a fish, that swam towards Benares, a distance
of thirty yojanas, where it was caught inanet. The fisherman
who took it sold it to a nobleman, whose wife, on seeing it, said
that she would prepare it herself, as ib was too fine a fish to be
entrusted to the hands of a servant; but when the lady ripped it
open, she saw that it contained a child, at which she was greatly
pleased, as she said she must have done some meritorious act in a
former birth to have received in this way such a beautiful child ;
so she adopted it as her own. But as Bakkula’s own mother
heard of the manner in which he had been preserved, she went to
Benares and claimed him. The wife of the nobleman was un-
willing to give him up; so they referred the matter to the king;
who said that as one had borne him and the other had bought
him, their interest in him was equal, and he decided that he
should belong to both. On this account he was called Bakknula,
as belonging to two kulas, or races. After he grew up he resided,
in great splendour, six months at Benares and six at Kosambs,
and went between the two cities in a boat by the river Mahi.
When ninety years of age he heard bana from Budha, at the time
he resided at Kosambe, by which he was induced to leave all his
possessions and become a priest. After this he lived ninety years
more; and throughout the whole of this period he never felt any
disease for a single moment. By Budha he was declared to be the
chief of that class of his disciples who were free from disease; and
he became a rahat.

The mother of Sankicha was near the time of her confinement
when she died; but as her friends were preparing her body to be
burnt upon the funeral pile, the child cried. Those who were near
heard the voice; and as they knew thereby that the child was
alive, they took the body down, and released it from its confine-
ment after which they delivered it to its grandmother to be

brought up; and in time he embraced the priesthood and became
a rabat.
X. THE ETHICS OF BUDHISM. HZd

Bhupdla was born in Rajagaha, of a poor family. One day he
went with his father into the forest to procure firewood; but on
their return, when near the gate, the bullock that drew their cart
slipped the yoke over his neck, and ran away into the city. The
father then left the cart under the care of Bhupdéla, whilst he at-
tempted to catch the bullock; but in the mean time the gate was
shut, and he was unable to return to his child. In the night
Bhupala saw many yakds and prétas come out of the city that
were going to the cemeteries in search of flesh, but none of them
did him the least harm, and he remained in perfect security. In
the course of time he became a rahat.

Thus it is not possible that any one can perish, or be exposed
to a danger ending in death, who has the merit to obtain nirwdna
in the same birth.

(5.) Samadhi-wippara.—The power that is received from
‘having possessed samadhi in a former birth, which preserves its
possessor from danger, either immediately or at some other time.

At one time Seriyut and Mugalan resided together at Kapétak-
andara, which was so called from the number of doves in its
neighbourhood. Early one morning Seriyut went into the open
air, when he saw two yakas, one of whom struck him a blow upon
the top of his head, the sound of which reverberated loudly in
the ten directions; but in the moment when the hand of the yaké
was uplifted, Seriyut thought of nirwana, by means of which the
blow to him was but as the alighting of a fly upon his head,
whilst to the yaka it was as painful as if he had struck a solid
rock.

The priest Sajiwa resided near a village of herdsmen, who one
day found him in abstract meditation at the foot of a tree. Sup-
posing that he was dead, they prepared a funeral pile, wrapped
the body in his robe, covered it over with dry grass, and then set
it on fire in two places. But though the pile and the grass were
consumed, no harm happened to the priest, not even a thread of
his robe was singed.

Another priest, Khanu-kondanya was lost in meditation at the
foot of a tree, when 500 robbers came up, who had been plundering
a neighbouring village; and as they thought it was a quiet place,
where no one could disturb them, they resolved upon remaining
there a little time to rest. When they saw the priest, they took
him fora pillar, so they heaped up around him their loads of
522 A MANUAL OF BUDHISM.

plunder ; but after they had rested awhile, and were about to re-
sume their loads, as the time appointed by the priest for the
exercise had passed away, he was restored to consciousness, and
began to move. On seeing this the thieves cried out in alarm,
and were about to prepare for their safety in flight, when Khanu-
kondanya called out to them and said, “ Be not afraid; I am a
priest.” Being thus encouraged, they approached him reverently,
when he said bana to them; and they subsequently became priests,
and finally rahats.

There was an updsikdwa called Uttara, daughter of Parnaka,
upon whose head the courtezan Sirima, out of hatred, poured a
vessel of boiling oil. But Uttara looked at her in the same moment
with affection, and the oil fell harmless to the ground, like water
poured upon the lotus.

Sdmawati was the faithful queen of the monarch of Udéni; but
there was a brahman, Magandhiya, who thought to have her dis-
graced, that his own daughter might be elevated in her place.
For this purpose he secretly put a naya in the Inte of the queen,
and then told the king that she hada serpent concealed, with the
intent to kill him. No sooner did the king hear this, than he
took up a bow, and placed it to his shoulder with a poisoned
arrow ; but at the same moment the queen looked at him with
affection, and he remained motionless as a statue, unable to send
the arrow. The queen, therefore, asked him what was the matter,
as he appeared to be suffering pain; when he informed her that
he was paralysed, and unable even to put the bow down again
that he had taken up. The queen said, ‘‘ Let your anger pass
away, and your arm will be set at liberty ;’ and as he took her
advice, he was in the same instant released from the spell.
Sdmawati said further, ‘‘ Sire, whenever you wish to overcome
the anger of any one, exercise affection towards them, and their
anger will pass away.” The king received this declaration, after-
wards reigned righteously, and at his death entered a déwa-léka.*

* When Sihabahu, the father of Wijayo (the conqueror of the demon race
in Ceylon), proceeded to the door of his father’s den, and saw him approach-
ing, impelled by his affection for his child, he let fly his arrow at his lion
parent, that he might transfix him. On account of the merit of the lion’s
good intentions, the arrow, recoiling in the air, fell on the ground at the feet
of the prince. Even until the third effort it was the same. Then the king
of animals losing his self-possession (by which the effect of the charm that
preserved his life was destroyed) the impelled arrow, transpiercing his body,
passed through him.—Turnour’s Mahawanso.
X. THE ETHICS OF BUDHISM. 523

Tt was by the power received from samadhi-wippara that the
above-mentioned individuals were prevented from receiving harm
in the several dangers to which they were exposed.

(6.) Arya-irdhi.—When the priest who possesses this power
sees anything decayed or disagreeable, he thinks that it was once
beautiful; when he sees anything young or immature, he thinks
that in time it will decay; whether the object be pleasant or un-
pleasant he regards all with an equal mind; and as this is the
characteristic of the rahats, it is called 4rya-irdhi.

(7.) Karmma-wipakaja-irdhi—This power is possessed by all
birds and déwas, by some men, and by some yakas. All birds can
fly through the air, though they do not enter the paths; so also
all déwas have the same power, though they do not attain to the
wisdom of the rahats ; in a former age there were some men who
were equally gifted, and there have been certain yakds with the
same power.

(8.) Punyawato-irdhi—By this power the Chakrawartti is
enabled to convey his army through the air, with its elephants,
chariots, &c., and its accompaniment of retainers, herdsmen,
artisans, and others. S

There was a nobleman, Jdtiya, for whom there appeared a cleft
in the earth, out of which there sprung a golden palace, and a
magical tree, sixty-four cubits high. Forthe noble Jatika a golden
rock was formed, eighty cubits high. The noble Ghosika was
seven times saved from the most imminent dangers. When the
noble Médaka had bathed, he looked towards the sky, and there
came down a fine kind of rice, which filled 12,500 large granaries.
His wife boiled a single measure, and gave a portion to every
person in Jambudwipa; but still the measure was not exhausted.
His son put a thousand pieces of gold in a bag, and gave one to
every person in J ambudwipa; but still his store was not done.
When his servant ploughed, fifteen furrows were made at the same
time, seven on each side of the furrow along which the plough
was carried. All these occurrences resulted from punyawato-irdhi.

(9.) Widyéma-irdhiThey who possess this power can, by
means of magic and mantras, cause armies, whether of elephants
or horses, to appear in the air, and can themselves pass through
the air.

(10.) Samyak- praydga- pratya - pratilabharttha - irdhi—This
power is possessed by those who have overcome the cleaving to
524 A MANUAL OF BUDHISM.

existence, and have entered the paths; and by those who know
the three vedas, the three pitakas, and the sixty-four sciences.

Hight years after Budha-rakkhita had received the upasampada
ordination, he went to minister to the priest Maha Rohana-gutta,
who was sick. In the same place there was a nay that was ac-
customed to assist the priest, but one day a garunda was about
to swallow it, when Budha-rakkhita, by the power of irdhi, caused
a rock to be formed, which prevented it from being destroyed.

21. Upékshé.—This power is so called, because it includes free-
dom from all kinds of desire, as of uppatti, or birth ; also, because
it has no paksha, or preference, for one thing more than another.
It is opposed to individuality, as it regards all things alike; and
its principal attribute is indifference, or equanimity. There are
ten kinds :—

(1.) Sadangopéksha, when there is neither pleasure nor dis-
pleasure.

(2.) Brahma-wibéropéksh4, when the mind is equally affected
towards all beings, not loving one more than another, and not
disliking one more than another.

(8.) Bédhyangopéksha, when the mind is equally affected to-
wards all the thoughts that arise within it, not having more com-
placency in one than another.

(4.) Wiryopékshé, when the mind is always affected by the
same force of determination.

(5.) Sankhéropékshé, when the mind is equally affected to-
wards all the various kinds of wisdom that are necessary for the
attainment of the paths.

(6.) Wédandpéksha, when the mind is sensible to neither plea-
sure nor pain.

(7.) Widarsanopékshé, when the mind is not affected by that
which is seen.

(8.) Tatramadyastopéksha, when the whole of the ten modes of
upéksha are exercised together.

(9.) Dhyandpéksha, when the impermanency of sensible objects
is regarded with an even mind.

(10.) Parisudhi-upéksha, when the mind is equally affected to-
wards all that is necessary to secure freedom from the cleaving to
existence.

As the same person may be a prince, young man, the first-born,
X. THE ETHICS OF BUDHISM. 525

general, and king, so all the upékshas may be possessed at the
same time; they have different characteristics, but all partake of
one nature. There may be the first upéksha without the second,
but the second is never possessed without the first.

Our development of this great system is now completed.
The present chapter contains the most rational of its phases,
and the one in which its greatest superiority is maintained.
It discountenances all licentiousness. It inculcates an affec-
tion for all orders of being; and shrinks from the inflicting
of pain, even as a punishment. Yet from no part, of hea-
thenism do we see more clearly the necessity of a divine
revelation than from the teachings of Budha. The moral
code becomes comparatively powerless for good, as it is desti-
tute of all real authority. Gétama taught the propriety of
certain observances, because all other Budhas had done the
same; but something more is required before man can be
restrained from vice and preserved in the path of purity.
The words of:John Foster might have been written with ex-
press reference to this system. “Man,” says that profound
thinker, “is not a being to be governed by principles, de-
tached from an overawing power. Set them in the best
array that you can in his mind, to fight the evil powers within
and from without,—but refuse them weapons from the
armoury of heaven; let no lightning of the divine eye, no
thunder of the divine voice, come in testimony and in aid
of their operation—and how soon they will be overwhelmed
and trampled down! ”—Broadmead Lectures.

There is properly no law. The Budhist can take upon
himself certain obligations, or resolve to keep certain pre-
cepts; as many or as few as he pleases ; and for any length
of time he pleases. It is his own act that makes them bind-
ing; and not: any objective authority. Even when he takes
the obligations, there is this convenient clause, in the form
that he repeats to the priest. “I embrace the five precepts
(or the eight, as the case may be) to obey them severally, as
526 A MANUAL OF BUDHISM.

jar as I am able, from this time forward.” The power of
the precepts is further diminished, as they are repeated in
Pali, a language seldom understood by the lay devotee.

From the absence of a superior motive to obedience, Bud-
hism becomes a system of selfishness. The principle set
forth in the vicarious endurances of the Bodhisat is forgotten.
It is the vast scheme of profits and losses, reduced to regular
order. The acquirement of merit by the Budhist is as mer-
cenary an act as the toils of the merchant to secure the pos-
session of wealth. Hence, the custom of the Chinese is in
entire consistence with the teachings of the bana. They have
a work called “ Merits and Demerits Examined,” in which
a man is directed to keep a debtor and creditor account with
himself of the acts of each day; and at the end of the year
he winds it up. If the balance is in his favour, it is carried
on to the account of next year; but if against him, some-
thing extra must be done to make up the deficiency.— Davis's
Chinese. The disciple of Budha is not taught to abhor crime
because of its exceeding sinfulness ; but because its commis-
sion will be to him a personal injury. There is no moral
pollution in sin ; it is merely a calamity to be deprecated or
a misfortune to be shunned.

With these radical defects, it is not needful to point out
minor errors and contradictions ; of which many will have
been observed in perusing the elucidations and comments of
the Singhalese authors, in the extracts we have inserted from
their works. They explain the system as it is now prac-
tically understood. The world is, happily, in the possession
of “a more excellent way.” The life of the angels in
heaven, and of men redeemed upon earth, is to be one con-
tinued act of consecration to God; and in all the movements
of their existence they are to seek, with a sacred intensity,
the promotion of the divine glory. They are brought to the
fulfilment of this duty by motives that are overpowering in
their grandeur, and mighty in the potency of their influence.
The Budhist can discover no permanent rest, no eternity
of peace, in any world; and he therefore concludes that
X. THE ETHICS OF BUDHISM. 527

there can be no deliverance from change and sorrow but by
the cessation of existence. The book of revelation, however,
offers to us now, “a peace that passeth all understanding,”
and opens before us the prospect, of “a far more exceeding
and eternal weight of glory,’ through the redemption that
is in Christ Jesus. Whosoever will, may come to the cross,
and be made happy. The stream that issues therefrom
“cleanses from all sin.” This doctrine may be, as in the
days of its first manifestation, “unto the Jews a stumbling-
block, and unto the Greeks foolishness,” but unto all who are
willing to test its truthfulness, it will prove to be “ the power
of God and the wisdom of God.” The time is coming when
these sublime principles will govern the world. All systems
that have not arisen from the inspiration of God will then
have passed away: the now myriad-worshipped Budha will
not have a single votary; and Jesus of Nazareth, “ who is
over all, God blessed for ever,’ will be the life, and the
plessedness, and the glory of universal man.
APPENDIX.

As it appears desirable that the sources whence I have drawn my
information should be known, I have prepared the following
notices of the works from which I have principally quoted.
During my residence in Ceylon, I collected a list of the native
works now to be obtained in the island,in the Sanskrit, Péli,
and Singhalese languages. The number amounted to 465, of
which about one half are in Pali, either in that language alone,
or with a Singhalese sanné. About 80 of the works are in
Sanskrit; and 150 in Elu, or Singhalese. This list must neces-
sarily be imperfect; as it is only by the labours of many individuals,
continued through a period of years, that it can be rendered com-
plete. The books are written upon the leaves of the talipot, with
a stylus, and are bound, literally, in boards. In the island there
are a few books brought from Burma, composed of plates of
silver, upon which the letters are beautifully painted; and I
have seen some belonging to the Dalada wihara, at Kandy, that
are of laminated gold, with the letters engraved. There is a
great difference in the style of the Singhalese works, scarcely any
two being alike; and eyen in the same work the difference is, in
some instances, striking; one part being almost in pure Sanskrit,
and another in colloquial Singhalese. The date at which many
of them were written cannot now be ascertained.

The works I shall more particularly notice are the following:
—1. Pansiya-panas-jataka-pota. 2. Wisudhi-margga-sanné. 3.
Milinda Prasna. 4. Pujdwaliya. 5. Sadharmmalankdré. 6.
Sadharmmaratnakaré. 7. Amdwatura. 8. Th’updwansé. 9.
Rajawaliya. 10. Kayawirati-gdtd-sanné. 11. Kammawachan.
12. The Sannés of various Stitras.

1. Pansiya-panas-jdtaka-pota.—This work has already been no-
ticed in the introduction to the fifth chapter, page 101.

2. Wisudhi-margga-sanné.—This work was written by Budha-
ghdésa, of whom the following account appears in the Maha-
wanso :—‘ A brahman. youth, born in the neighbourhood of the
terrace of the great bé-tree (in Magadha), accomplished in the
wijja and sippa; who had achieved the knowledge of the three
wedos (Védas), and possessing great aptitude in attaining acquire-
ments; indefatigable as a schismatic disputant, and himself a
schismatic wanderer over Jambudipo, established himself, in the

2M
530 A MANUAL OF BUDHISM.

character of a disputant, in a certain wihdra, and was in the
habit of rehearsing, by night and by day, with clasped hands, a
discourse which he had learned, perfect in all its component
parts, and sustained throughout inthe same lofty strain. A cer-
tain maha théro, Réwato, becoming acquainted with him there,
and saying to himself, ‘ This individual is a person of profound
knowledge; it will be worthy of me to convert him,’ enquired,
‘Who is this thatis braying ikeanass?’ The brahman replied
to him, ‘ Thou canst define, then, the meaning conveyed in the
bray of asses?’ On the théro rejoining, ‘I can define it,’ the
brahman exhibited the extent of the knowledge he possessed.
The théro criticised each of his propositions, and pointed out in
what way they were fallacious. He who had been thus refuted
said, ‘ Well then, descend to thy own creed ;’ and he propounded
to him a passage from the Abhidammo. The brahman could not
divine the signification of that passage; and enquired, ‘ Whose
manto is this?’ ‘It is Buddho’s manto.’ On his exclaiming,
‘Impart it to me,’ the théro replied, ‘ Enter the sacerdotal order.’
He who was desirous of acquiring the knowledge of the Pitakat-
taya, subsequently coming to this conviction, ‘This is the sole
road to salvation,’ became a convert to that faith. As he was as
profound in his ghdsé (eloquence) as Buddho himself, they con-
ferred on him the appellation of Buddho-ghdsé (the voice of
Buddho), and throughout the world he became as renowned as
Buddho. Having there (in Jambudipo) composed an original
work called Nanédayan, he, at the same time, wrote the chapter
called Atthasalini, on the Dhammasangini (one of the commen-
taries on the Abhidammo). Réwato théro then observing that
he was desirous of undertaking the compilation of a Parittat-
thakathan (a general commentary on the Pitakattaya), thus
addressed him, ‘The text alone (of the Pitakattaya) has been
preserved in this land; the Atthakatha are not extant here; nor
is there any version to be found of the wdda (schisms) complete.
The Singhalese language, by the inspired and profoundly wise
Mahindo, who had previously consulted the discourses of Buddho,
authenticated at the three convocations, and the dissertations and
arguments of Sariputto and others, and they are extant among
the Singhalese. Repairing thither, and studying the same,
translate them according to the grammar of the Maghadas. It
will be an act conducive to the welfare of the whole world.’”
The particulars of Budhaghésa’s visit to Ceylon are next re-
lated. ‘‘ Having been thus advised, this eminently wise person
rejoicing therein, departed from thence and visited this island in
the reign of the monarch Mahanémo. On reaching the Maha-
wiharo, at Anurddhapura, he entered the Mahapadhano hall, the
most splendid of the apartments in the wihdro, and listened to
the Singhalese Atthakathd, and the Thérawéda, from the begin-
ning to the end, propounded by the théro Sanghapdli, and
became thoroughly convinced that this conveyed the true
APPENDIX. 531

meaning of the doctrines of the lord of dhammo. Thereupon,
paying reverential respect to the priesthood, he thus petitioned :
‘IT am desirous of translating the Atthakath4; give me access to
all your books.’ The priesthood, for the purpose of testing his
qualifications, gave only two gdthd, saying, ‘Hence prove thy
qualification ; having satisfied ourselves on this point, we will let
thee have all our books.’ From these, (taking these gatha for
his text) and consulting the Pitakattaya, together with the At-
thakatha, and condensing them into an abridged form, he com-
posed the commentary called the Wisuddhimaggan (Sing.
Wisudhimargga). Thereupon having assembled the priesthood,
who had acquired a thorough knowledge of the doctrine of
Buddho, at the bd-tree, he commenced to read out (the work he
had composed). The déwatds, in order that they might make
his (Buddhaghdsd’s) gifts of wisdom celebrated among men,
rendered that book invisible. He, however, for the second and
third time recomposed it. When he was in the act of repro-
ducing his book for the third time, for the purpose of propound-
ing it, the déwatds returned the other two copies also. The
assembled priests then read out the three books simultaneously.
In those three versions, neither in a signification, nor in a single
misplacement by transposition; nay, even in the théro contro-
versies, and in the text (of the Pitakattaya) was there in the
measure of a verse, or in the letter of a word, the slightest varia-
tion. Thereupon the priesthood rejoicing, again and again fer-
vently shouted forth, saying, ‘Most assuredly this is Mettéyyo
(Buddho) himself’; and made over to him the books in which
the Pitakattaya were recorded, together with the Atthakatha.
Taking up his residence in the secluded Ganthdkaro wiharo at
Anurddhapura, he translated, according to the grammatical rule
of the Magadhas, which is the root of all languages, the whole of
the Singhalese Atthakath4 (into Pali). This proved an achieve-
ment of the utmost importance to all languages spoken by the
human race. All the théros and Acharayos held this compilation
in the same estimation as the text of the Pitakattaya. There-
after the objects of his mission having been fulfilled, he returned
to Jambudipo, to worship at the bd-tree (at Uruwélaya, in Ma-
gadha).”*

The character and contents of the Wisudhi-margga have been
thus described by the lamented individual to whom we are
indebted for the translation from the Mahawanso :—‘ The Wi-
suddhimaggo, a compendium formed by Buddhaghdsd, presents
an abstract of the doctrinal and metaphysical parts of the
Budhistical creed, which, as being the work of the last com-
mentator on the Budhistical scriptures, acquires an authority
and authenticity which no compendium exclusively formed by
any orientalist of a different faith, and more modern times, can

* Mahawanso, cap. XXXvii.

2mu2
532 A MANUAL OF BUDHISM.

have any claim to ..... In the Atthakath4, by Buddha-
ghés6, called Sumangala Wilasini, is the following sentence, giving
an account of the contents of the Wisuddhimaggo :—The nature
of the silakatha, dhiitadamma, kammathdndni, together with all
the chariyawidhdni, jhandni, the whole scope of the samapatti, the
whole of abhinnano, the exposition of the panna, the khanda, the
dhatu, the 4yatandni, indriydni, the four arydni-sacchani, the
pachchayékara, the pure and comprehensive nay4, and the in-
dispensable maggd, and wiphassanabhawand—all these having,
on a former occasion, been set forth by me in the Wisuddhi-
maggo, I shall not here examine into them in detail.”*

The Burmans ascribe a new era in their religion to the time
that Budhaghésa arrived in that country from Ceylon; and
even among them the Wisudhi-margga is celebrated, though
their idea of its contents, as expressed by Ward, is not correct.
“ They believe that 650 years after Budha’s death, in the reign
of Muha-munee, Bouddhu-goshu, a brahman, was deputed to
Ceylon to copy the work Vishoddhimargu, which includes all the
Jutus, or histories of the incarnation of Budha; and it is fabled
that the iron stile with which he copied this work was given him
by a heavenly messenger.” +

The word wisudhi means “pure,” and margga, “‘path;”
hence the title would be, the Path of the Pure, or, the Path by
which Purity may be obtained. The sanné was written by
Prékrama Bahu. There are several kings of this name, and I
cannot discover from the work itself which of them is to be
understood, but it was most probably Pandita, Prakrama Babu,
who reigned a.p. 1471. It is a work of great importance; but
the repetitions are so numerous, the explanations of words are
carried out to so great a length, and the details, both of doctrine
and discipline, are divided and subdivided into so many sections,
that the reading of it is extremely tedious. JI may mention as a
mark of the respect in which it is held, that one of the most
learned priests with whom I am acquainted, who happened to
come into my study one day when I was reading it, said that
any one who read through this work would be able to fulfil the
office of sanga raja, or supreme ruler of the priesthood. But not-
withstanding the high estimation in which it is held, I must
confess that I have been somewhat disappointed in it, as it is
rather an assistance to the understanding of other works, than in
itself a body of information. It contains, upon the same scale as
the Jatakas (page 101), rather more than 1200 pages.

3. Milinda-prasna.—This work, though the incidents that gave
rise to it occurred in a period much more recent than the time of
Budha, is one of the most popular in Ceylon; and it is almost the
only one that in the manner of its origin, independent of its con-

* Turnour, Journ. Bengal As. Soc. July, 1837.
t+ Ward’s Hindoos: see also, Crawford’s Embassy to Ava.
APPENDIX. 533

tents, is of general interest. The word Milinda designates a king
of that name, and prdsna means “ questions,” so that the title of
the work is, The questions of Milinda. These questions were
asked by Milinda, king of Sdgal, and were answered by Naga-
séna, a Budhistical sage, whose history is narrated in the intro-
duction to the work.

In the time of K4syapa Budha there was a noted wihdra, near
a certain river, in which resided many associations of priests.
These priests, when they arose in the morning, took their brooms
to sweep the sacred enclosure. One day a priest told one of the
sdmanéra novices to throw away the dirt that he had collected ;
but the novice went away as if nothing had been said; and
though the command was repeated a second and a third time, he
still paid no attention. The priest then struck him with the
handle of the broom; upon which he went and did as he was
directed, at the same time expressing the following wish :—
“May I arrive at nirwdna for having thrown away this dirt; and
in the mean time, in my various births, may my glory be resplen-
dent as that of the meridian sun.” After this he went to the
river to bathe, and as he saw the roaring waves following each
other in rapid succession, he expressed the wish that he might
ever receive wisdom suitable to the situation in which he was
born. This wish was overheard by the priest, who concluded
that his own reward would be proportionately greater, and said
within himself, “From this time to the reception of nirwdna,

. may I ever receive the wisdom necessary to enable me to unravel
and clear up the questions this novice may ask me!”

A few years previous to the commencement of our era, as had
been foretold by Gdétama Budha, the novice was born in the
world of men, and became Milinda, king of Sdgal, in the
country called Yon. This king was wise, a ready speaker, and
learned in all the sciences. One day, when he had reviewed his
troops, he said to his nobles that there was yet much time before
the setting of the sun; and enquired if there was any sramana
priest or brahman who could explain to him the manner of the
rahats or of the Budhas. The names of six persons were men-
tioned, who all professed to be Budhas; and to each of them
the king went, but they all proved to be deceivers; and as they
were unable to answer satisfactorily the questions put to them
by the monarch, he exclaimed, “All Jambudwipa is empty!”

For the space of twelve years, whenever he heard of any learned
person, of whatever caste, he went to him that his doubts might
be satisfied ; but in vain, as there was no one who was able to
answer his arguments; and though many, in other places, were
regarded as wise, they were silent when they came to Sagal.
This was perceived by the priest Assagutta, who resided with
his fraternity at the rock Rakkhita; and as he lamented the
evil consequences that it produced, he assembled, upon the
Yugandhara rocks, many thousands of rahats and a hundred
534 A MANUAL OF BUDHISM.

times asked if any of them were able to overcome the doubts of
Milinda; but even in this vast assembly no one equal to the task
could be found. Then the whole of the rahats, vanishing from
the rock, went to the celestial world called Tawutisa, as they
perceived that the déwa Mahaséna possessed the requisite quali-
fications. On their arrival, they requested that he would
receive birth in the world of men; he alone being able to solve
the doubts of Milinda, a king who perplexed all with whom he
conversed by the subtlety of his questions. This Mahaséna was
the priest who in a former age struck the. novice with a broom.
To the. request of the rahats, though with some hesitation, he
consented, and became the son of a brahman, Sdnuttara, who
resided in the village Kajangald, near the forest of Himala. The
name that he received was Nagaséna; and as it is fabled that
Gétama foretold his appearance 500 years after his own death,
he must have been born in the year 43 3.c. From the time of
his conception, a Budhist priest, Réhana, by the appoitment of
Assagutta, went daily to the house of his father, with the alms-
bowl; though he went six years and nine months without
receiving anything further than scorn. When Nagaséna arrived
at seven years of age, his father told him that he must now be
taught according to the customs of their caste; and when the
son asked what it was that he was to learn, he was informed
that he must learn the three Védas, and many other branches of
knowledge. Nagaséna was willing to be taught, and a learned
brahman was appointed as his preceptor; but he learnt by heart
the whole of the three Védas after once hearing them, and with
equal facility gained a knowledge of grammar, history, and the
other sciences. He then enquired from his father if there was
anything more that he would be required to learn, and was told
that there was not. After this, as he was one day near the
entrance of the house, he saw the priest Réhana approaching ;
and as he felt drawn towards him by a secret affection, he went
to him and said, “Who are you, with your shaven head and
yellow garments?” The priest replied, ‘J am one who has
abandoned the world.” The youth enquired why he had done
so; and when he was informed, he further asked why his head
was shaven, and why he wore garments of that peculiar appear-
ance. His curiosity being satisfied upon these points, he enquired
if the priest was acquainted with any of the sciences, and was
told that he had an ample knowledge of these matters ; but that
before he could teach them to the youth, he must receive the
permission of his parents to embrace the priesthood. Accord-
ingly he went to his parents, and entreated that they would
allow him to become a priest, in order that he might learn the
sacred sciences which he would become acquainted with in no
other way. His parents told him that he might become a priest
in order to learn the truths that he wished to know; but that
when he had learnt them, they should expect him to resume his
APPENDIX. 535

former state as alaic. He was, therefore, ordained by Réhana,
who at once taught him the Abhidharmma, the most difficult of
the three Pitakas. Not long afterwards he thought disrespect-
fully of the knowledge of the priest; but having learnt his
error, he asked forgiveness ; and Réhana told him, that in order
to receive it, he must go to the court of Milinda, king of Sagal,
and answer the questions that he would put. Soon after this
appointment he went to the place where Assagutta resided, who
sent him to the Asékarama wihara, near Pelalup (Pataliputra),*
where dwelt the priest Dharmmarakshita. This was a distance
of one hundred yojanas ; but he went, and there became a rahat.
After this he returned, in a moment of time, to Rakkhita, where
the rahats had already assembled to congratulate him on the
attainment of this great privilege; and after their respects were
paid, they requested that without further delay he would encoun-
ter the king of Sagal, and free him from the darkness in which
he was involved.

About this time Milinda heard of the fame of the priest
Ayupala, and having received permission to visit him, he en-
quired why he had become a priest. Ayupdla said it was in
order that he might attain nirwana. The king then asked if no
laic had ever attained that state; when the priest related to him
many instances in which the brahmans of Benares, and others,
who were yet laics, had seen nirwdna from hearing the dis-
courses of Budha. ‘ Then,” said the king, “it isevident that the
reason you assign is not a sufficient one. You have garments of
one colour, no settled habitation, and you deprive yourself of
sleep; you must, therefore, in a former birth, have been a
robber, and are now reaping the reward of your crimes.” Thus
the priest was put to silence.

It was to the wih4ra called Sankeyya that Nagaséna repaired,
in order that he might meet the king ; and Milinda was informed
of his arrival by one of his nobles, Déwamantri. No sooner did
he hear the name of the sage, than he began to tremble; but he
went to the wihdra, accompanied by a hundred of the Yon
nobles; and though Nagaséna was in the midst of 80,000 priests,
the king knew him at once. The conversations that ensued are
detailed at length in the Milinda-prasna; and the result was,
that the doubts of the king were removed, and he became a
convert to the Budhist faith.

Nagaséna has been identified with Nagarjuna, through whose
influence the people of Kashmir embraced Budhism, in the time
of certain Turushka princes, or Tartars, as mentioned in the Raja
Tarangini, translated by Professor Wilson. |

It has been supposed, with much probability, that Sagal is the

* In Sanskrit, Kusama-pura. It is the Palibothra, near the modern Patna,
to which Megasthenes was sent by Seleucus Nicator, to renew a treaty with
Sandracottus, supposed to he the Chandragupta of the Hindus.
536 A MANUAL OF BUDHISM.

Sangala of the Greeks, the inhabitants of which resisted Alex-
ander in his Indian expedition. After passing the Hydraotis,
the Macedonian warriors pursued their way to Sangala, near
which the Kathayans were encamped, upon an eminence fortified
by a triple row of chariots. The first attack was unsuccessful ;
but at the second assault the barrier was forced, and the Katha-
yans, after a desperate resistance, retired to Sangala. The city
was of great extent, protected on one side bya lake, and strongly
fortified ; but a breach was soon made, and the place was taken
by storm. It is said that 17,000 of the citizens were massacred,
and 70,000 made captives, whilst the Macedonians lost only 100
men and 1200 wounded. Soon afterwards Alexander commanded
that Sangala should be entirely destroyed; butif this place be
the Sagal of Milinda, it must have arisen from its ashes at a
subsequent period, and again become the metropolis of the
country. In one of the conversations held with Nagaséna, the
king stated that he was born at Alasanda,* which he said was
200 yojanas from Sagal.t But this statement is indefinite; and
though the reference is undoubtedly to Alexandria, there were
so many cities of this name that we cannot exactly tell what
place is intended by the king. We may, however, conclude
therefrom that Milinda was not a Hindu, but probably an Asiatic
Greek. In the same conversation he stated that Kdsmira, or
Cashmire, was only twelve yojanas from Sdgal, which agrees
well with the position of Sangala. The nobles who accom-
panied the king are called Yons, or Yonikas,+ a word which has
been considered as synonymous with Yawan, or Ionia. It is
said by Turnour that Ydna, or Yawana, is mentioned in the
ancient Pali books, “long anterior to Alexander’s invasion ;” but
to what books he refers is not apparent, as only 187 years elapsed
between the death of Budha and the birth of Alexander; and it
is evident that the Pitakas, in their present form, must have
been composed many years subsequently to the events that they
relate. The Singhalese authors place the Yon country on the
banks of the Nirmmada, or Nerbudda; but this is too much to
the south of Sangala; and as the legend in which this statement

* It is stated in the Mahawanso that Alasaddé is the capital of the Yond
country.

+ It is supposed by Masson that the Sangala of Arrian was at Harapa, a
village of the Punjab, close to the left bank of the Ravi, and seated amid
very extensive ruins (Journ. Bengal As. Soc., Jan. 1837); but Professor
Wilson observes, “whether they (the Macedonians) followed the Iravati
(Ravi) to Harapa, may be reasonably doubted.” By Isidorus, Sdgal and
Alexandria are mentioned in the same sentence, “ et Sigal urbs; ubi
regia Sacarum, propeque Alexandria urbs et non procul Alexandriopolis
urbs.”

{ It is perhaps worthy of investigation whether the Yous may not be the
same as the Huns, Ovvyo:. By Moses of Choroene, in his Armenian History,
they are called Hounk, which bears a considerable resemblance to Yonika.

 
APPENDIX. oe 537

is made appears to be of comparatively modern origin it may
be incorrect.

By the Tibetans Nagaséna is regarded as the author of the
Madhydmika school of Budhism. “In the Bstan-hgyur,” says
Csoma Korési,* “the sixteen first volumes of the Mdo class are
all commentaries on the Prajné Pdramité. Afterwards follow
several volumes explanatory of the Madhy4mika ‘philosophy,
which is founded on the Prajna Paéramité. The Prajnd Péramita
is said to have been taught by Shakya, and the Madhyd4mika
system by Nagarjuna (Nagaséna) who is said to have lived 400
years after the death of Shakya, who had foretold of him that
he would be born after so many years, to explain his higher
principles laid down in the Prajné Paéramité. With Nagarjuna
originated the Madhyd4mika system in philosophy. The philoso-
phers in India, before his time, were in two extremes, teaching
either a perpetual duration, or a total annihilation, with respect
to the soul. He chose a middle way; hence the name of this
philosophical sect. There are in the Bstan-hgyur, several works
of him, as also of his successors, explanatory of the Madhyémika
school. Beside other matters of speculation, the following twenty-
seven subjects are to be discussed and analyzed in the Madhya-
mika ‘system :—1. Efficient (accessory or secondary) cause. 2.
The coming (into the world) and going away. 8. Organs (of
sense). 4. Ageregate, or body. 5. Province, or region, (viz. of
senses). 6. Passion and affection. 7%. The state of coming
forth, duration, and cessation. 8. The maker, or doer, and the
work, or deed. 9. Former existence. 10. Fire, and the burning
wood. 11. Anterior and posterior limits (or worldly existence).
12. Done by one’s self, and done by another. 13. Composition,
or the forming of notions. 14. The act of meeting. 15. Self-
existence, or nature. 16. Tied and liberated. 17. Work and
fruit. 18. I, or ego. 19. Time. 20. Union (or cause and
efficient causes). 21. Origin, or beginning, and destruction.
22. Tathdgatha, or Buddha. 23. Wrong, error, or falsehood.
24, Excellent truth. 25. Deliverance, or delivered from pain.
26. Dependent connexion, or casual concatenation. 27. Critique
of theories. These are the principal topics of the Madhyamika
philosophy. I have thought proper to enumerate them here,
because they are similar to the subjects of the Prajna Paramita.”+

* Asiatic Researches, vol. xx. p. 400.

+ From the prominent place that Nagaséna occupies in the history of
Budhism, and the frequent reference made to his opinions in these volumes,
it may be interesting to add another extract, from an Essay that recently came
under my notice, in which some of the statements in the preceding para-
graphs are confirmed. “ Nagarjuna, the same as Nagasena of the Pali work
Milindipanno, was, as would appear, a Bauddha hierarch, who lived B.c. 43.
He is celebrated for a controversy on the subject of his religion, with Milinda,
the rajah of Sagaia, a city well known to Greek history, and otherwise named
Euthymedia, or Euthydemia, having been so called in honour of the Bactrian
king Euthydemus ; who, after successfully directing an insurrection in Bac-
538 A MANUAL OF. BUDHISM.

In the Singhalese version of the Milinda-prasna there are 262
questions, but it is stated by the translator that in the original
Pali there are 42 more.* Why they were omitted, or upon
what subjects they treat, I am unable to say. The translation
was made at Kandy, a.p. 1777, in the reign of Kirtisri Ra-
jasingha, by Himati Kumburé Sumangala, who is said to have
been the disciple of Aharagama Trirdjaguru Bandara. He was
at first a priest, but subsequently commenced a seminary in
Kandy, in which he was patronised by the king; and his name
is still held in high honour, from the knowledge he possessed of
Singhalese, Elu, and Pali, and for his great attainments, not
only in matters of religion, but also in the sciences, particularly
astrology. The translation forms a work of about 720 pages.

4, Pujdwaliya.—This work was composed by Mayurapada,
who flourished in the reign of Prékrama Bahu III. a.p. 1267—
1301. It contains thirty-four sections, or chapters, nearly all of
which refer to some incident in the life of Gétama Budha. It
has afforded me more ample materials for translation than any

tria, against the Seleucide, pushed his conquests into India, and established
this city under his ownname. . . Difference of opinion exists as to the site
of this city, which, in the time of Alexander the Great was called Sangala,
and is said in Arrian’s History of India, to be situated between the two last
rivers of the Punjab, the ancient Hydrastes and Hyphasis, or the modern
Ravi and Pipasa. The town of Hurrepah, south-west of Lahore, and distant
from it somewhat more than 60 miles, has been, with apparent truth,
identified by Mr. C. Masson, as the site of Sagala, which, in Alexander’s
time,‘was the capital of the Kathai (Kshatriyas) ; and is mentioned in the
Kerna Parva of the Mahabarat, under the name of Sakala. In the latter, it
is called a city of the Bahikas, otherwise named Arattas; who are said to
be without ritual or religious observances ; and who, as distinguished from
the pure Hindus, or followers of the Vedas and orthodox system, must have
been Bahalikas, Bactrians, or of Indo-Scythian extraction. The inference
that the people of Sangala belonged to the latter, is rendered more certain
by facts, that this city is mentioned by Isiodorus Characenus, as belonging
to the Sace or Scythians; and by Ferishta’s history and the Persian
romances, again mentioning that one of its rajahs was assisted by Afrasiab, in
a war against the celebrated Kaikhusrau, or Cyrus. A point of connection
between the Greco Bactrian kingdom and one of the earliest schools of
Bauddha philosophy seems thus established with tolerable certainty ; and the
name of the city of Sagala, met with in the western cave inscriptions, must
afford additional proof that the religious opinions and ritual of Budhism
were not uninfluenced, in the north of India, by the mythology, if not the
philosophy of the Greeks. Nagarjuna’s principal disciples, according to
the Tibetan books, were Arya Deva and Budha Palita.—Bird on the Bauddho
and Jaina Religions ; Journ. Bombay Branch, Royal As. Soc., Oct. 1844.

* As itis said by Turnour, that “the Milinda-panno, extant in Ceylon,
contains 262 dissertations, as weil as the designations of the dissertations
that are missing, being forty-two,” it would appear that the omission is not
in the Singhalese translation alone, but also in the Pali version wheuce it is
taken. It is probable that when this work was written, there was some
extended life of Nagaséna extant. Being incomplete, neither the date nor the
author of the Milinda-panno can now be ascertained.—Turnour, Journ. As,
Soc., Sept. 1836.
APPENDIX. 539

other work in all that relates to the personal acts of the sage.
The original occupies 800 pages, of which I have translated the
greater portion.

5. Sadharmmdlankdré.—This work is a collection of legends
and tales, many of which refer to times long subsequent to
Budha, and illustrate the history of Budhism during the periods
of its ascendancy and decline on the continent of India. It
contains 800 pages, and was written by Siddhartta, or
Dhanmaditta-charya-wimalakirtti, the disciple of the sanga raja,
Dharmmakirtti, whilst residing at the Maha Wihdra of Anurdd-
hapura, in the reign of Prékrama Bahu VI. a.p. 1410.

6. Sadharmmaratnakéré.—This work is of a similar descrip-
tion to the one last mentioned, but contains a greater portion of
matter relative to the rites of Budhism, and the meaning of
Budhistical terms. Its style is very unequal. It has 3860
pages; but I do not know by whom it was written.

7. Amdwatura:—l have not been able to ascertain in what
age this work was written. Its style is very different to any
other work I have read; but this appears to arise rather from
the caprice of its author than from its antiquity. There is
another work by the same author, called Pradipikdwa, written
in the same style. The Amawatura contains an account of the
birth of the prince Sidhartta, and of his reception of the
Budhaship; after which, in eighteen sections, is given an
example of the manner in which different classes of individuals
were converted by Budha, including a brahma, déwa, yaké, king,
brahman, householder, tirttaka, digambara, jatila, tapasa, thief,
&e. It was written by Gurulugowina, and contains 256
pages.

8. Th’tipawansé.—The word thipa means a conical erection,
containing a relic, the more common term in Singhalese being
dagoba. This work contains an account of the manner in which
the relics of Budha were apportioned after his cremation, of the
places to which they were taken, and of their subsequent fate.
It has 250 pages. :

9. Rajawaliya.—This work contains a connected history of
Ceylon, with the names of all the kings, from the death of Budha
to the arrival of the English. The former portion bears a con-
siderable similarity to the Mahawanso, for the compilation of
which it has furnished materials. It was composed by ditferent
authors, at various periods. Some copies close at the time of
the arrival of the Portuguese; others, of the Dutch; and a few
are brought down to the beginning of the present century. The
copies most commonly met with contain about 260 pages.

10. Kayawiratigéthd-sanné.—This work contains an account
of the anatomy of the human body, setting forth its offensive-
ness, and the folly of bestowing attention upon a thing so
worthless. It was written by a priest, but I know neither his
name nor the age in which he lived. It is read to condemned
540 A MANUAL OF BUDHISM.

criminals, that they may not grieve at being obliged to leave a
state that is connected with so many evils.

11. Kammawdchan.—This is one of the formularies nsed by
the priests, containing the ritual to be observed at the ordination
of an upasampada, the dedication of a temple, &c. A translation
of some of its principal parts, as well as of some other works of
a similar description, appears in the chapters of Eastern
Monachism that treat of the discipline of the priesthood.

12. The Sannés of various Sutras—The Sutra Pitaka is the
second division of the sacred code, and contains the discourses
of Budha that were addressed to the laity, in contradistinction
to those that were addressed to the déwas and priests. The
word sanné means a translation or paraphrase. It usually
includes both a translation and a commentary or explanation.
In some instances the translation is almost literal, whilst in
others the comment is so extensive as to form almost an
original work. The sannés are of various value, according to
the ability of the priest by whom they were made. In the
Singhalese copies the text of the original Pali always accom-
panies the paraphrase.
INDEX.

A,

A, a negative, 1.

ABHASSARA, a ripa-brahma-léka,
26, 29, 65, 66.

ABHAYA, son of Bimsara, 244.

ABHIBHU, a priest, 9.

ABHIDHARMMA, 309. :

ABHISAMACHARA-S{LA, chief sila,
611.

ABRA, the déwas of rain, 22.

ACHARA-SiLA, 513.

ACHETANA, not possessing a mind,
(said of the earth), 397.

ACHINTEYYA, without a mind,
411, 472.

ACHIRAWATI, a stream, 17,

AccHUTA, an ascetic, 122.

Apa, lunar mansion, 24.

ADHIMOKHA, steadfastness, 426.

‘ADHIMUETI, kind of death of the
Bédhisats, 108.

ADHOMUKHA YU@A, 7.

ADIBRAHMACHARIYA-SiLA, 511.

ADISHTANA, the power to produce
by an effort of the mind, 519.

Adittapariyé-sutra, 196.

Adultery, 484.

Advantages, the thirteen, of the
Bédhisat, 107.

Apwisa, affection, 429.

ABSALA-KELI, a nekata festival,
166.

AMZaLA MASA, a month (July,
August), 23, 144, 158, 189, 305.

Agappasddasitra, quoted, 373.

AGASAW or AGRA-SRAWAKA, chief
disciple, 202.

Aganna-suttan, 82.

Agearparta, father of Kakusanda
Budha, préhita to the monarchs
of Kohéma, 87.

Aaaisina, the cake-giver of Kéna-
gamana, 99.

Ag@nimatt, 13.

AGNYASETRA, 2.

 

AnARAsA, khandas connected with
some sensible object, 417.

AnINGsaKa (afterwards Anguli-
mala, the finger cutter), 257.

AUIRIKA, shamelessness, 433.

Aga, goat path, 20.

AJAPALA, a tree, 180.

AshpAna, the déwa of a naga tree,
170.

Agdsat, son of Bimsara, king of
Rajagaha, 265, 295, 326, 362,
495.

his conversion, 333.

AgAsat, Pasé Budha, Wijitawi-
sésa, 337.

AgaTAKASa, 12, note; 33, 65.

AsHAROHA, 18.

AJITAKASAKAMBALA, wu deceiver
and sceptic, 301.

AxAsa, aerial abode, 33.

Ax4sa DHATU, space, 417.

AKASANANCHAYATANA, a ripa
brahma léka, 26.

AKANISHTAKA, w rapa brahma
léka, 26.

AxAsaGawaa, the passage through
the sky of, 17.

AKINCHANNYAYATANA, artipa brah-
ma lokas, 26.

AKUSALA, demerit, 425, 461, et
pass.

AKUSALA, Wastu-kéma, klésha-
kéma, 461.

AKUSALA-WIPAKA-WINYANA-DHA-
TU-CHITTA, cause of birth in
the four hells, 439.

ALARA, an ascetic, 168, 188.

ALAWAKA, a yakd, 265.

ALOBHA, indifference, 429,

AMaLaxKi, a garden near the city
Chaétum4, 390.

AMANUSA (not men), 47.

AMARAPURAS, sect of priests in
Ceylon, 38.

AMRATOARALT, 186.

Amdwatura, description of, 539.

 
542 INDEX.

Amawatura, quoted, 56, 57, 59,
140, 261, 262, 267, 269, 274, 314,
320, 345, 348, 349, 384, 392,
393.

Ampa, a king, his five principal
queens, 133.

AmMBAPALI, chief courtezan of Wi-
sald, 473 ; the history of, 244.
AMBASANDA, a brahman village,

298.

AMBATAKA, a garden, 199.

AmpBatta SAnxya, a name of the
Okkéka race of kings, 187.

Amépya, hell, 473.

AMITTA-TAPA, daughter of a brah-
man, 122. x

AnScGAmyi, a path, 91, 190, 433.

Andgata wansa, 206.

ANANDA, a fish, 13.

Awanpa, the personal attendant of
Gétama, 9, 149, 238, 241, 242,
295, 297, 306.

Anan@a, the dewd, 166.

ANANTA-JINAYO, 189.

ANAPANA-SMERTI-BHAWANA, the
power of, 151.

ANATHAPINDIKA (Anépidu), 47.

AnATMA, unreality, 514,

ANDAJA, oviparous birth 457.

ANDHA, forest near Sewet, 485.

ANEPIDU, a nobleman, an updsika,
114, 222, 223, 224, 305, 309.

ANGA, a country, 194.

ANGATI, a king in Miyulu, 196.

Anevti MAta, history of 257,
298.

ANGUTTARAPA, a country, 282.

ANICcHATA, impermanency, 418.

Animals, 17.

ANIMISA LOCHANA, the keeping eyes
immoveably on the tree, 185.

ANISRATA-SfLA, 511.

ANITYA, impermanency, 513.
ANIYATA-WIWARANO, the indefinite
assurance to become a Budha.

ANgaA, a monarch, 133.

ANNOTTAPPA, recklessness, 4338.

ANOMA, a river, 164.

ANoMaDAssI, a Budha, 79, 203,
508.

Anérrarra, one of the great lakes,
71, 81, 145, 194, 261.

ANOTATTA-WILA, a lake, 16,

ANUPASAMPANNA-SfLA, 512.

ANUPIYA, a mango garden, 165.

AnvraA, lunar mansion, 24.

ANURADHAPURA, w city in Ceylon,
58, 60, 218.

 

ANURUDHA, attendant to Kon-
dannya Budha, 97.

ANURUDHA, a priest, the déwa
Sekra, 127, 238, 308, 360.

AnusAxya, a king, 149.

ANUWYANJANA LAKSHANA, inferior
beauties, the, 80 ; of a supreme
Budha, 150, 381.

ANYA-KONDANYA, 324, 340.

APAKAKOSIKA-SILA, 511.

APANA, a village, 282.

Apannaka Jdtaka, quoted, 110,
412.

APARAGODANA, a continent, 7, 466.

APARAMARSHTA-SILA, 512.

Aparanita Dharmi, quoted, 91.

APARANTA, a region, 469.

APARARIYA WEDYA, karma, 463.

APARIYANTA-SILA, 511.

APODHATU, 415.

APO SANG@WARTTA, destruction by
rain, 33.

APPRAMANASUBHA, a riipa brahma
loka, 26.

ARamuNu, thoughts that proceed
from contact with sensible

,, objects, 424.

ARANYAKANGA, an ordinance to
retire to a forest, 338.

ARDHA, an ascetic, 380.

ARDUAPALA, the mendicant Upaka,
189.

ARINDAMA-RAJA, name of Gétama
Bodhisat, 97.

ARPPANI, 7.

ARTHADARSHI, 2 Budha, 97.

ArTTHa, the meaning of any
matter, 517.

Arunawatt-sutra, 9.

ARUPA WORLDS, 44.

ARUPA-BRAHMA-LOKAS, the four,
26.

ARUPAWACHARA, 3.

ARUPAWACHARA-WIPAKA-SIT,
cause of birth in the artpa-
brahma-ldéka, 439.

Arya, or ARYAHAT, the fourth of
the paths leading to nirwana, 39.

ARYA ASHTANGIKA-MARGGA, the
eight paths of purity, 517.

ARYA-IRDHI (the power of the
rahat,) 523.

Arya langkdvatéra maha yana
sutra, 370.

ASADRISA-DANA, the peerless offer-
ing, 298.

Asadrisa Jataka, 116.

Asata, fury, 21.
INDEX. 543

Asammésasutra, the tikéwa of,
514.

ASANEYA, a numeral, 1.

ASANKYA-KAP-LAHSHA, numeral 91,

ASANYASATYA, ripa-brahma-ldka,
26, 105.

ASEKHA-S{LA, 512.

AsLisa, Junar mansion, 24.

AsHTi-SaMAparTt, the eight modes
of abstract meditation.

ASHTA-WIDYa, eight kinds of
knowledge, 430.

Aséxa, son of Kalaranjanaka, a
monarch, 133.

ASSAGUTTA, 2 priest, 533.

ASsAJI, a priest, 152, 200, 264.

ASsAKA, a king, 346.

ASUBHA-BHAWANA, 192, note.

ASUNYA-KALPA, 129.

Asurs, the, 5, 47, 59.

ASWAKARNNA, 12, 13, 31.

ASWAMANTA, 132.

ASWAPURA, a city, 131.

ASWARATNA, horse.

ATWARA, inspirated, 444.

AranAtiya, defence, 47.

ATAPPA, a ripa-brama-ldka, 26.

ATA-SIL, the eight precepts, 507.

AtawaKa, the first quarter of the
moon, 22.

AvIpEWA-BRAHMANA, name of
Gétama Bédhisat, 97.

ATIMUKTAKA, a robber, 261.

ArmapnAwa, constituting indivi-
dual existence, 456.

ATMADHIPATEYYA-SiLA, 512.

ATTHASALINI, 530.

Artxa, an updsaka, 378, 292.

ATULA-NAGA-RATA, name of Gdtama
Bédhisat, 97.

AWAKASA-LOKA, 3.

Awanmt, the king of, 83.

AWICHI, a naraka, 27, 31, 286, 312,
387, 485.

Awipya, ignorance, 407, 514.

AwrpyamAna, lost in confusion,
457.

AwrpyAwa, non-perception, 457.

AwiHa, ruler of the brahma-loka,
28, 29.

AWIRATI-S{LA, 511.

AWISUDHI-SfiLA, 512.

AwvAxsata, not followed by any
consequence, 461.

Avavanas, sentient organs, 448.

AYUPALA, a priest, 535.

AYODHA, a great town in Oude, 88.

 

B.

BapatzATA, a climbing plant, 67.
BapDRAWATI, an elephant, 252.
Bautira, outward, 514.
BAHUPUTRAKA-DEWALA, 343.
Baxa, a brahman, 348.

BakHas, a month, 23.

Baxkxvta, history of, 520.

BALaKaLonaka, a village, 276.

Bdla-pandita - stitra-sanné, quoted,
61. :

Bédla-pandita-sitra, 503.

Bax, an ascetic, 341.

BaLAWA-WIPASSANAWA, asila, 512.

Bana, 9, 38.

BaNDHULA, a warrior, the prowess
of, 290.

BanpHuMATTIKA, wife of Band-
hula, 290.

Bath of the supreme Budhas, 16.

Battle fought between Bhadrasdla
of the Nandagutta race, and
Chandragutta of the Sdkya race,
468.

Bawhrt, the prohita of Maha
Kosol and Pasénadi, history of,
345.

Buappasa, a brabman, 168.

Buappadt, son of, a brahman, 152.

Buappaka, son of Upaka, 190

BHAaDDAWAGGI, a condition, 193.

BuavD0Dt, a prince, 235, 237, 238.

Buapra, disciple of Kondannya
Budha, 97.

BuavRAWuUDHA, a brahman, 347.

Bhagavata, (quoted) 12.

Buagawa, a cave, 218.

BuaGINEYYA, a nobleman, 63.

Buietnl, the sister, 499.

Buagirata, a monarch, 132.

Buaan, 238.

BHALLUKA, a werchant becomes an
updsaka, 186.

BHANNUKA, a country, 197.

BuARaDpwadJA, disciple of Kaésyapa
Budha, 99.

BuaRAtTA, a monarch, 132.

BuarvxKacwa, 13.

Buawa, existence, 514.

Buswaera, a world, 312.

BushwanA, the meditative rite, 33,
287. :

BuIKsunNI-sita, 512.

‘BuIKsu-sfLa, 512.

Buosa, a brahman, 117.

BubmMatu-pEwatd, a terrestrial
deity, 19.
544 INDEX.

ButM1, the period required for the
exercise of a pdramita, its length,
105.

Buatmi-wiJaya, the art to know
the history of any given spot,
136.

Buurpdta, history of, 521.

BHUSIDATTA BIRTH, 104.

Bears, 17.

BiuAwata, 271.

BimsaRa (Brmasara), king of
Rajagaha, 166, 196, 218.

Bimsara, king of Wéluwana, 283.

Bryaza, a month, 23.

Bopui-PAKSHIKA-DHARMMA, the
thirty-seven, 516.

Borres, 27, 177, et pass.

its birth, 149.

Bopua, bétree, 4.

B6ODHI-MANDALA, 4.

Bopuisats, the beings who will
become Budha, their number,
90, 91.

— Three kinds of, 106.

—— their birth-place in the world,
105.

Bo6puIsat-GNEYYA, who attains
least quickly.

B6DHISAT-UGGHATITAGNYA, who
attains quickly, 106.

BopuHISAT-WIPACHITAGNYA, who
attains less quickly, 106.

BoODHISAT-MAHA-BRAHMA, 197.

B6pDHISAT-SUPPARAKA, 13.

BopHISAT-WAMATU-SiLA, 518.

B6pDHYANGOPEKSHA, 524.

BRAHMA-CHARIYA, ordinance, 202,
210.

Branmapatta, father of Kdsyapa
Budha, king of Benares, 99, 110.

Brahma Jéla Sitra, 403.

BRauMa-LOKAs (system of worlds),
2.

Braumans, the eight chosen to
investigate a name for Gétama,
157.

BranMans, ten kinds of, 75, 83.

BrauMa ParisaDyYA, (rapa brahma
léka), 26.

BraumMa Purouita (rapa brahma
léka), 26.

BrauManA, suppressors, 68.

BRAHMA-WIHAROPERSHA, 524.

BrauMAyv, a brahman, 384.

Brahmdyu-sitra-sanné, 387.

Bréumo (Brahman), 82, note.

BupHa-pDHaRMMA, the eighteen,
395.

 

 

Bupua, Mercury (planet), 24, 67.
Bupa, warning, 30, note.
BupHaeuosa, 530.

BupuasAna, attendant of Kaku-
sanda, 98.

Bupwa-KARAKA-DHARMMA, thirty
wonders, 307.

BupwAntaRa, a period, space, 60,
168, 309.

BUDHA-RAKEHITA, 524,

Bupuas, the sixteen, their appear-
ance, 88; their dharmma, birth,
age, nirwana, size, 89.

who preceded Gétama, 88.

Bupwas, names of 148, quoted in
Hodgson: illustrations of the
literature and religion of the
Budhists, 90.

Budha-wansa, 206, 322.

BupHa-WIsaYa, 9, note.

Buffaloes, 17.

Bulls, 17.

Burning of the dead, 325, et pass.

C.

 

Castes, origin of, 68.

institution of, and transmi-
gration of souls, connection be-
tween, 79.

-—— no distinction at first, accord-
ing to Budhists, 80.

-—— among the Budhists of Ceylon,
80

 

— in Budhistic countries, 84.

—— uncertainty in Ceylon respect-
ing them, 84.

its influence, 85.

Causes the, of Sidhartta becoming
a Budha, 154.

CrappanTA, one of the seven great
lakes, 17.

Cuatrya, of Chankramana, 185.

Cuaitya (dagoba), of animisa
lochana, 185.

CHAKRARATNA, magical discus, 30.

CHAKRAWARTII, warning, 30, note.

CHAKRAWARTTI, his state and
condition, 129; his seven pre-
cious things, 130.

CHAKRAWARTTA-LAKSHANA, 381.

CHAKSU-WINYANA, eye concious-
ness, 434,

CHAMaARAS, 120.

CHAMPA, a city in Jambudwipa,
254,

Cuanpa, formation of the, 67.

Cuanpa, determination, 426.

 
INDEX.

CHanpata (Sadol), 82.

CHANDANA-MANDALA, a hall in
the forest of Mulu, 215.

CHANDRABHAGA, @ river, 510.

CHANDRA, moon (Planets), 42 et
pass.

CHANDRAWATI-DEWI, the daughter
of the king of Benares, 51.

CHANNO, a nobleman, 141.

— his birth, 149.

— his assistance to Gdétama in
former ages, 164.

Chanda Pirit, moon’s protection,
a part of the pitakas, 47.

CHANDA, the god (moon), 47.

Chandakinnara jdtaka, 353.

CHANDAPPRAGOTA, king of Udéni,
251.

CHanpial-pipa, firm determina-
tion, 517.

CHANDRAPADUMA,
Meda, 226.

Cara, a monarch, 131.

Cuinitra-sita, keeping of all pre-
cepts, 510.

CHaTTaPAnt, an updsaka, 297.

CHAtuRMABARAIIEA (adéwa-loka),
20, 25,329; its extension, 24.

residence of the gandharwas,

daughter of

 

44.

CHATUPARISUDHIS{LA, the four
great duties, 177.

CHaTURWIDHA-AHABA, four kinds
of food, 518.

CHATURWIDHA-ARYA-SATYA,
great truths, 515. ;

CHATURWIDHA-ASRAWA, four prin-
ciples by which the cleaving to
existence is produced, 514.

CHATURWIDHA-DHARMMA-PADA—
four divisions of the dharmma,
516.

CHATURWIDHA-6GHA, the four
streams, 514. See the Chatur-
widha-dsrawa.

CHATURWIDHA-IRDHI-PADA, four
modes by which power of irdhi
is to be attained, 516.

four

CHATURWIDHA PRATIRAMBHIDA
four modes of perfect understand-
ing, 517.

CHATURWIDHA - SAMYAK - PRADH-
Awa, four objects for which
exertion must be used, 516.

CuAwti, a girl, 189.

Cu£épANA, separation, 431.

CH£LA, a weapon, 272.

Cuftan(, thought, 325, 420.

 

045

Cuérrya, a monarch, son of Upa-
chara, 131.

Cu&trva, king of Jambudwipa, lie
the first spoken by, 486.

Child, duties of, towards parents,
476.

CurincuI, a female heretic, for-
merly Amitta-tépa, 63, 127, 284.

CHINDUKA, the grass-giver of K6-
négamana, 99.

CHINTAMANIKYA, the
jewel, 167, 324.

CHITRA, queen of Amba, 133.

CHITRAKUTA, 15, 16.

Cuitra, modes of thought, 448.

Cuittasa, khandas connected
with the mental faculties, 417.

CHITTAIRJUTWA, mind upright-
ness, 432.

CHITTAKAGRATAWA, individuality,
423.

magical

CHITTA - KARMMANGATA, mind
adaptation, 432.
CHITTA-aHUTA, wmind-lightness,

432.
CHITTA-MIRDUTWA, mind-softness,
432.

CHITTA-PRAGUNYATA, mind-prac-
tice, 432.
CHITTA-PRASRABDHI, repose or

tranquillity of the mind, 432.
CHITTANUPASSANA, 516.
CHITTIDHIPADA, thoughtful medi-

tation, 517.

Cuirta,a rich citizen of Macchi-
kasanda.

Cx6nI1, the thief, 498.

CuHULABHAYA, brother of Dewanan
piyatissa, 203.

Chilakamma-wibhanga-sitra, 463.

Cuuta SupapRa, daughter of
Anépidu, 225.

Cuoua Surrasoma, birth, 104,

CHULODANA, a naga king, 214.

CuunpDA, Budha’s attendant, 241.

CHUNDA, a smith, 355.

Coins, masuran, nilakarsha, karsha.

Consciousness, 408, et pass.

Covetousness, 488.

Crimes, the three of the body, kaya
charita ; the four of the speech,
wik; the three of the mind,
man6, 275,

D.

Dapariwa, relic, 375.
DavvaBa, a city, 131.

2N

*
546 INDEX,

DaDHIMALI, 13.

Dacosas 52, 88, et pass,

Darwanrpa, the divine-lamp ; name
of the eye, 506, note.

DaXksHINAGIRI a wihdra, belonging
to the village of Hknglaka, 220.

DAxipnt, a village.

DAMBA TREE (jambu,) 19.

DA4wa, almsgiving, the three
kinds of—péramité, rupa pdra-
mita, paramartha-piramité, 104.

Dancing women, 161.

Danpa, (cause,) 274,

Danpaxi, the king of Khum-
bawati, 55.

DanTHADARA, 218.

Darvcui, a priest, 261.

Dasazata, ten powers, 394.

DasaRaTHA, @ monarch, 133,

Dasaratha Jataka, quoted, 153.

Dasa sft, 506,

DaSAWIDHA IRDHI, ten superna-
tural powers, 519.

Dast, the slave, 500.

Dasa-brahma-jdtaka, 75.

Deer, 17.

Deeasaw, male
Dipankara, 96.

Denata, lunar mansion, 24.

DEsADHARMMA-S{LA, 5138.

Destruction, the, of the universe, 33.

DzopaR, (Himalayan cedar, co-
drus deodara) 19.

Dera, lunar mansion, 24,

et ae the brahma Jijaka,
127.

Dewaparra, the son of Supra
Budha, 63.

Duwabatta, destruction of, 337.

—— in a future birth, the Pasé
Budha Sattissara, 340.

and AgzAsatT, the wicked de-
vices of, 326.

Déwa-L6Kas and BRAHMA-LOKAS,
24.

Dewas, the, 16, 50.

— their functions, 41,

— their birth, 33.

—— their residence, 40.

Dewas, the four guardians, 24, 52.

DeEwatas, places
dedicated to the dewas, 43.

DewvpAzHa, a king, 178.

Dhamsak-pewatum-sutra, 191.

DuHanaPata, an elephant, formerly
Malagiri, 332.

Duananga, son of Méda, 13, 226,

Duannya, 95.

disciple of

 

of worship.

 

DANA, a rasi, 23.

DHARATI ASANKYA, 95.

DuHarmma, knowledge of, 37, 93,
177.

—— the doctrines of Budha, 517.

DyHarmMa, the throne of Sckra,
52.

DuarmMAnupassanA, 516.

DHarMMaAPaLA, heir-apparent vf
Maha Pratdpa, 132,

DHARMMADHIPATEYYA-SILA, 512.

DHARMMARAKSHITA, a, priest, 535,

DHARMMADARSHI, a Budha, 97.

DxuamMawatt, mother of Kasyapa
Budha, 99.

Dharmmapdld Jataka, 212.

DuxAtv, elements, 367, et pass,

Duaya, a brahman, 151.

DHRaATARASHTRA, a guardian déwa,
24.

Duyvma, the dewas of mist, 22.

DuHyana, an ordinance, exercise of,
31, 44, 91, 239, ot pass,

DuyaNna-siLA, 512.

DHYANOPEKSHA, 524.

DiauanaKa, nephew of Gdtama
Budha, a paribrajika, 203,

Diksangha, (Diksanga) 300, 336.

Drzipa, a monarch, 133.

DIMBUL-TREE, 286,

Dimputtéra, in Ceylon, 393,

DipanKara, a Budha, 96, 107, 181.

Dirnaaua-TApasa, one of the
followers of Niganthandtha, 274.

Disciples of Budha, fifty - four
princes and a thousand fire-
worshippers become, 182.

Diseases, the four to which the
regent of the sun is subject, 21.

D6éraxa, a brahman, 347.

DrisHta - DHARMMA WEDYA,
KARMA, 351.

DRISHTA -DHARMMA- WEDYA- AKU-
saLa, (the history of Chinchi)
quoted as an example of, 286.

DpIsHTA - DHARMMA WEDYA -
KUSALA-KARMMA, 351, note.

DRIsHTI, scepticism, 514.

Dr6w#a, a brahman, 383.

DvEHA, sorrow, 513.

NIRODHA GAMINI PATI-
PADA SaTya, 515,

— SAMUDYA-SATYA, 515.

———~—~ NIRODHA-SATYA, 515,

— SATYA, 515.

Dvxvta, an ascetic, 453.

Dorutv, a month, (January, Fe-
bruary, March) 21, 28, 205,

 

 
INDEX. 547

DurrHaGdMInI, a monarch, 23,
25, note.

Dw4Ara, aperture, 418.

Dwesa, anger, hatred, 483, 518.

Dwipa, 4.

E.

Earth, its revolutions, 5.

Eclipses, 5, et pass.

Elements of existence, 414.

Elephants, 17.

Emasunanpa, cake giver of Kas-
yapa B, 99.

Era, the, of resolution, 91.

the, of nomination, 96.

— the three which succeed the
appearance of Budha, 90.

BHrRaka, a rock, 94,

Erecting, the, of dagobas over
Budha’s relics, 366.

Ethics, the, of Budhism, 477.
Evidence of the fact that a déwa
leaves the celestial regions; 144.
Existence, the circle of successive;

407.

 

F.

Fa-Hian, 88, et pass.

Festival, the, of the king’s plough:
holding, 153.

Formula, the threefold protective,
187.

Forest, the Great, 15.

Friend, the, 500.

G.

GapraBua, porter of the yakd
Alawaka, 270.

GaL-PoLowa,a stratum of earth, 3.

Gambling, 492.

GanawaRa, the guardian princes
of the monarchs, 133.

GanDHAMADANA, 15, 16.

GanpamBa, a gardener, 305.

GanpHARWas, the attendants of
Dhratardshtra, 24.

— their number, 24.

—— their garments; 44, 164.

Ganea, wave, 13; river, 17.

GarunpDas, 31, 45, 182, et pass.

GaNDHAY, smell, 416.

GanTHAKARO WIHARO, 531.

Gaya, a river, 339.

Gea, load of rice, 401.

GHARANA, a woman, 307.

GuartfxaRA, a brahman, 165.

GHEE, or sesamum oil, 32.

 

Guostka, a noble, 523.

Gués6, eloquence, 530.

GHRANA-WINYANA, nose conscious-
ness, 435.

GisaktTa, a rock, 481.

—— WIHARA, 330.

GIMHANA, summer season, 21.

GIRIHANDA, a place near Ceylon,
where afterwards the Girihanda
Wihdra was erected, 187.

GIRIMEKHALA, elephant of Mara,
175, 180.

Giwatv, forest, 55.

GyyAnaweErrPdra, the power
received from the possession of
gnydna, 519.

Go, Bull path, 20.

GO6DAWARI, a river, 55, 346.

Go@er zy, “Ceylon Friend,” ii, 228. .

Golden eagles, 17.

Golwa, a sea, 393.

G6PALA-MATRU-DEWI, daughter of
a poor noble, 468.

G6rAMA-DEWALA, 343.

Gérama Bopuisat, a ydka, 46,
an ascetic, 93, 97; takes, the
name Sestratapa, 92; pursuing
elephants, 92; born in a dewa-
loka, 94: a chakrawartti, 95 ;
born as the son of the monarch
of Dhannya, 95; born as the
son of Sunanda, king of the city
Parspawati, 96; born as the
king of Benares, 92; sailing to
Swarnna Bhima, 92; a késara
lion; 97; number of times in which
he appeared in particular states
of existence as recorded in the
Jdtakas, 102; a merchant, 110;
a bull, a tradesman, w lion, 115;
as Wessantara, 118; as Sujata,
100; the ascetic Kapila, 135;
name of the princes as which he
was born, 137.

-—— the sakwala in which he
appeared, 4.

Gorama BupuHA, his notions of
the world system, 35; nute

- the teacher of the three
worlds, 37.

delivers the Arunawati Sitra,

 

 

9.
—— delivering the discourse Maha
Samaya, 41.
interview with the déwas, 42.
—— the rishi Lomasa Kasyapa, 51
— acknowledging the superiority
of the Brahman, 74.

2n2

 
548 INDEX.

Gotama BupwHa, protects the
moon, 23. .
relating the Dasa brahma
jataka, 75.
inquiring after castes, 79.
a philosophical opponent of
popular superstition and brah-
manical caste, 79.
rejects caste, 80.
his eight hairs, 88.
enumerating the qualities
he would require in his wife, 80.
—— recites the Aganna suttan,
82, note.
a Bédhisat, 92.
residing in J étawana, a wihdra,
109.
his ancestors, 112.
conception, birth, and infancy
of, 142.
his growth, 154.
marriage, the, of and his sub-
sequent abandonment of the
world, 155.
exhibits his strength, 156.
disgust with the life in the
palace, 160.
preparations for his travel, 161.
--— his meeting with Mara, 163.
— the food of, in Rajagaha, 167.
vanishing of his strength, his
food as an ascetic, 167.
—— as an ascetic, preparatory to
the reception of Budhaship , 168.
—— his dreams, 170.
his contest with Wasawartti
Mara, 175.
— at the Ramani pdsdna wihara.
—— reception of the Budhaship,
183.
performs the act of animisa
lochana, 185.
his promise to propound the
three pitakas, 186.
goes to the tree Appéla, 186.
— goes to the lake Muchalinda,
186.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

enjoys the satisfaction of
Dhyana, 186.

receives a piece of amrata
aralu, goes to the lake Anotatta,

 

 

teaches the two merchants

the three-fold protective formu-

lary, 187.

delivers his first discourse, 188.

—— preaches the Dhamsak-paewa-
tum-sutra (Dhamma-chakka),191.

 

 

Gotama Bupwa, returns to Uru-
wela, 192.

speaks in the language of Ma-
gadha, 192.

— with the naya, 193.

receives the offering of a

robe, 195.

with the jétis, 195.

delivers the <Adittapariyd-

sutra, 196.

delivers the first jataka

Mahéndrada-kdsyapa, 196.

in Wéluwana, 200.

delivers the Tirokudha-siétra,

200.

delivers the Wédana-parigra-

hana discourse, 203.

visits Kapilawastu his native
city, 203.

— exercises the Téjo-kasina-
sanépatti ; Apo-kasina-sandpat-
ti; Nila-kasina-sandpatti, 206.

delivers the Anagata-wansa,
206.

—— relates the Wessantara-jdta-
ka, 206.

exercises dhyana, 206.

yisits Yasddharé-déwi, 209.

visits the island of Ceylon, 212.

recites the Lharmmapdla

Jétaka, 212.

at the nagas, delivers dis-
courses, 214.

-—— second journey to Ceylon, 214.

—— third journey to Ceylon, 215.

fortells the prosperity of w

labourer’s wife, 218.

attends a ploughing festival,

220.

visit to the garden of Ané-

pidu, 225.

visits the village of Bhaddhi,

in Anga, 226,

in the village Anupiya, 238.

—- attendants, his, Nagasamala,
Nagita, Upawana, Sunakkhatta,
Chunda, Sagala, Mesi, 241.

—— visits the city of Wisdla, 242.

— delivers the Ratana-sitra, 244.

—— being sick receives medicine
of Jiwaka, 253.

ordains a law concerning the
robes of priests, 256.

—— delivers the Sabhiya-sitra,
262.

dispute with Sacha, 265.

dispute with Niganthanatha a

tirttaka, 274.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
INDEX. 549

Gotama Bupwa, at the ascetic
Kéni, 283.

— is falsely accused of inconti-
nence by the female unbeliever,
Chinchi, 284,

the gifts presented to, on his

return to Sewet, 297.

is visited by the Déwa Sekra,

298.

repeats the Kanka and Nan-
diwisdldé Jataka, 307.

—— visits the déwa-léka Tawutisa,
308.

interprets sixteen dreams to

Pasénadi, king of Kosol, 314.

takes 500 princes through the
air to the Himéla forest, 319.

—— delivers a discourse to the
people of Koli and Kapila, about
to fight, 319.

relates the Kundla-jétaka,
320.

—— delivers the Maha Samaya
Sttra, 320.

delivers the Tirokudha sutra

and Budha wansa, 322.

delivers the Nandakowdda

sitra, 323.

resides in Kosambae, 327.

converts Ajasat, 335.

— at the Maha-wana-wihdra,342.

—— visits the brahma-léka, 348.

—— with Supra Budha, 351.

repeats the Chandakinnara-

jataka, 353.

in the city of Paw4, 355.

death of, in Kusindra, 355.

preaches to the prince Puk-
kusa, 356.

—— preparations for his burial,
360.

in the Kshdntiand Dharmma-

pala birth, 364.

Chinese: Kiu tan, Tibetan:
Geoutam Manchou: Goodam,
367.

—the dignity, virtues, and
powers of, 372.

his supremacy, 373.

— his manhood, 376.

overcomes the astir Réhu, 377.

— his appearance and stature,
377.

—— with the brahma Atula, 378.

—— manner of walking, 379.

—— the beauties of his person, 381.

— his deportment and virtues,
384.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Gorama Bupua, his kindness, 388.
the manner in which he said
bana, 391.

his supernatural endowments,
394.

repeats a gdthd on conception,
9.

 

 

 

 

resides in the garden Ama-

laki, 394,

with the brahma Subha, 462.

visited by the tirttaka Sacha-

ka, 441.

in the village Kétigréma, near

Wisdla, 474.

recites the Bdla pandita

sitra, 508.

with the householder Sing4-
ldéha, 504.

Goy-wawsa (or Welldla), the first
caste with the Singhalese.

GRAHASTA-SiLA, 512.

GRAHAPATI-RATNA,
attendants, 130.

GRAHANAS, seizures or eclipses of
the moon, 5.

Grauas, planets, 24.

GULA, a game (play), 234.

Guna Jdétaka, 115.

GUNASUBHADRA, the grass-giver of
Kakusanda, 98

Guru, 67.

Guru, Jupiter, planet, 24.

GURULUGOWINA, author of the
Amdwatura, 539.

Gutrita, a famous musician, 468.

 

 

 

 

 

retinue of

H.

Hanesawatt, a city, 508.

Hansas, 17.

HastA, queen of Amba, 133.

HastaGiri, a mountain, 31.

Hastanixa, son of Hast, 133.

HASTAWAKA-ALAWAKA, name of
the yaké Alawaka after his con-
version, 274.

Hasrirura, a city, 131, et pass.

Hastiratwa, an elephant, 130.

Hata, lunar mansion, 24,

Hémaka, a brahman, 347.

Héimanra, the winter season, 21.

Heterodox sects, account of, 403.

Hérvsa, things proceeding from
seed, 457.

Himatt Kumpuré SumMaAne@ata,
translator of the Milinda Prasna,
538.

Hina-siza, 511.
550

HiranGawart, 358.

rt, shame, 429.

Hira, mind, 277, 405.

Horses, 17.

HUrvKata, a cave near Rajagaha,
assembly of the priests at, 203.

Husband, the, and wife, 498.

Identity, 440.

Idleness, 492,

Iz, a month, 493.

Improper associates, 493.

Impurities, the thirty-two of the
body, 288.

InprasfLa, a cave in the rock
Weédi, 298.

InDRAsSANGWARAS{LA, the four ob-
servances of the senses, 177.

Inpupat, a city in Kuru, 75,

Intoxicating liquors, 491,

InpHI, the power of working
miracles, 36, 202.

IRDHI-WIsaya, 9, note.

InsyA, envy, 434.

Ixrv, time, 457.

Intusa (earth, rocks, water, wind,
produced by irtu), 457.

TrapHaRA, 12.

IstRi-RaTNA, empress, 180.

IswaRa, 217.

IrrHatran, the womanhood, 417.

J.

JaLABUIA, viviparous birth, 457.

JALA-POLOWA, 3, 33.

JALAYA, a citizen, 345.

JALAYA, a monarch, 133.

JAui, Bopuisat child in the Wes-
santara birth, 180.

JALrya,son of Wesantara Bédhisat,
119, 123.

JamBupwipa, 4, 18, 15, 17, 21,
118, et pass.

JAMBUKA, a jackal, 345.

JAMMAK-SETRA, 2.

JANA‘KARMA, 463.

JANAPADAKALYANI, betrothed
princess to Nanda, 210.

Janawansa, quoted, 74.

JANAWASABHA, wu déwa, formerly
Bimsara, 329.

Janta, son of Amba, 183.

JANTU, queen of Amba, 133.

 

INDEX.

Jara, decay, 418.

Jdtakas, 81.

Asadrisa, Apannaka, Chanda-
pennara, Dharmapala, Guna,
Kanka, Kundla, Mahdndrdda
Kasyapa, Makasa, Munika,
Nandiwisdld Sakindurd, San-
huta, Sujdta, Tinduka, Wes-
santara,

Jdtaka Gdthd, birth, stanzas, 101.

JATAWANY, a city, 47, eb pass.

JATI, a brahman, 151.

JaTIKA, a noble, 523.

JATILA, a merchant, 226.

JATILARASHTRIKA, name of Gd-
tama Bédhisat, 97.

JALIMALA, garland of classes, cre-
ation of men, 70.

JAtipapAma, birth, 449.

JATUKANN{, a brahma, 347,

JavasEna, a king, 137.

JAYATURA, a city, 118.

JETA, a prince, 224,

JINoRASA, 374.

Jiwaxa, history of, called Kéma-
rabhacha, 244, 245, 331, 333.

J{WITINDBI¥AN, vitality, 417, 423.

JiwH4-winyAna, tongue curious-
ness, 436.

JOTI, a merchant, 226.

JOTIPALa, a brahma, Gdtama Bé-
dhisat, 99.

JOTI-PASANA, burning-glass, 452.

J6TIs, 195.

JOTIYA, a nobleman, 523.

JtsaxKa, a brahman, 180.

 

K,

Kapatinxd, common notrishmert
of men, 518.
KapvuRv, poisonous plant, 333,
Kaztant (Kalydna), 214.
KartAsa, a mountain, 15, 271.
KAKkawatt, a merchant, 226.
KAkuDA-TREE, 301.
KakuUpasaTya, a deceiver atid
sceptic, 801.
KarupHa, a déwa, 328.
KaxusanpA, a Budha, 89, 98, 199.
KAta, the caste of lions, 18.
KAtaptwata,father of Sudhdédana,
chief counsellor of Singhahanu,
his acquirements, 149,
Kiva-Hansa, a bird, 165.
KALAKANCHA, an astr, 342,
INDEX, 551

vial a p¥éta birth, 60,

KAuanA, 176.

KaLANDAKA‘PUTRA, a priest, 388.

Katanpaka-NIwApa, an offering
made to squirrels, 198,

KALANDUKA, son of Hasté, 133.

KALAPARIYANTA-S{L4, 511.

KaLaRANAMATTHAKA, a tirttaka,
343,

KAAransanaga, the last king of
Makhadéwa race, 133.

KAtastTra, naraka, 27.

KALAWALI, a labourer, 218.

KAu1, wife of Dighatapla, daughter
of the déwa Sumana, 219.

Katinea, the destruction of, 57.

KatiawAta in Megadha, 202.

KatvpA, a noble (UDAr1), 204:

KAtupAya, a nobleman, his birth,
149,

Kapa, 5, 7; 8; %

—— Yugs (the petiods of the
brahmans); satya yug; tiéta;
dwapar ; kali, 8, note.

Katpa-wurKsua, 15.

KatyAna, monarch, successor of
Maha Sammata, 129.

KAma, evil desire.

KAma-Buawa, the eleven states of
existence, 462.

Kammawdchan,
540.

KAmMAwachHaRA, a déwa:ldéka, 3, 30,
261.

Kamuannyta, adaptation, 418.

KANAKAWASSAN, a golden shower,
98.

Kanka jétaka, 307.

Kawtata, the horse of Gdtama,
161; its birth, 149, 165.

KanyA-rasi, a virgin, 23:

Kap-aSANKYA, numeral, 91.

Karis, the elder brother of
Chétiya, 181.

Kapfrawastv, 80, 147; its site,
136, note, et pass.

KapovakaNDARA, a town, 521.

Kappa, a brahman, 347.

Kappa-K6LAHALA, a& warning be-
fore the destruction of the world,
30, note.

KappasixA, a countiy, 193.

Kappawatt; 94.

Karawika, 12. °

Karxxata, a rasi (séd ciab), 23.

Karma, ioral actioti, 261, 274,
461, et pass.

description of,

 

Karma, principal cause of sin, 274,

—— the cause of reproduction, 40

Karma Wisaya, 8, note,

KArrma, system, the, of the Ne
paulese, 449, note.

KarMMA,-WIPAKAJA-IRDHI, 523,

KarRsHa, coin, 1:

KanronA, kindly regard, 432.

Kasayina, queen of Singha-hanu,
her five sons and two daughters,
137.

KAst, a country, 224.

KasipHARaDWAsa, a brahman, 220.

Karmasa, all beings having nama
and ripa; 457.

Kast, a country, 110.

Kasiva, a rite, 206, et pass.

KAsPILISANDAN, robes of thie
priests, 233.

KAsya Bupwa, 261.

Kasyara Bupa, 89, 98, 99, 199,
375.

—— the relics of his body, 83.

KaraMoravissa, a priest of
Budha, 337.

KarrA, a nobleman, 119;

KAva (danda), body, 274.

KAya-rtngutwa, body-uprighthess,
432.

KAvsa-KarmManavatA, body-adap-
tation, 432.

KAya-LanvrtA, body lightness, 432.

Kaya-PRAGUNYATA; body practice;
432.

KAYA-PRASRABDHI, repose or tran-
quillity of the body, 482.

KAvArtpapasssnA, 516:

KAya-WInnYAtl, power of giving;
418.

KAya-winyAna, body conscious-
ness, 436.

Kayawiratigdthd-sanné,
tion of, 589.

Keta, 2;

KELALAKSHA, numeral; 24.

Kriapaw, in Ceylon, 393.

KELARUWAN;, a robber, 261.

Ként, an ascetic, 282.

K£sARA, caste of lion, 18.

Keti-nexitA, 21.

Kérv (Planet), the astir, 24,

KHADIRANGARA, birth, 103.

KHANU-KONDANYA, a priest, 521.

KHANU-KONDANYA, a robber, 261.

KHANDADEWA-PUTRA, a priest of
Buddha, 337.

KuanpakA, the, 496.

KHANDAKAWALLA, 511.

descrip:
552 INDEX.

Kuanpa, elements of sentient
existence, 403.

KHANDATWA-ASANEYA, [6.

KHARODARKA, rain, 32.

KuATIIYO (KSHATRIYA), 68.

KuHETTAnt, the cultivated lands, 68.

KHUMBANDAS, 47.

KucumpBéwati, a city in Kalinga,
55.

KutPrPipAsikas, prétas.

Kuvrripdsa, the préta birth, 60
108.

KAURAMALI, 13.

Kimsiza, a prince, 235.

Kinpvuras, 17.

KINICHIRI, a flower, 29.

KiRANARHAMBA, 342.

KIRIPALA, tree, 186, 214.

KisawacHa and Nauikéra, the
legends of, 55.

Kisawacua, a follower of Sarab-
hanga Béchisat, 55.

KisAG@6TaMt, a princess, a relative
to Gétama, 159.

Kitupaw, 53.

Kuéswa, evil desire, 461.

KoBatita, a flower, 137.

Koett, lunar mansion, 24.

K6xAnixa, a priest of Budha, 337.

KoxIta, a bird, 319.

K6u11, a city, 139, 147.

Kozita, a prince, afterwards Mu-
galan, principle disciple of
Budha, 200.

K6zira, a brahma village, 200.

K6MARABHACHA, 245.

KONAGAMANA BUDHA, 89, 98, 199.

KosaMBAg, 252.

Koso, a country, 224.

Kosou, the king of, marries the
natural daughter of Mahanama,
292.

Kort KELA, (numeral,) 6.

Kowaxraa, a fruit, (ocymum gra-
tissimum,) 331.

Kowmapa, the white lotus, 191.

KRisHNAJINA, daughter of Wesan-
tara, 119, 180.

Kriratrra, 463.

KsHanTIWADA, birth, 104.

Konpanyya Bupua, 96, 188.

Konpanya, son of the brahman
Rama, becomes an ascetic, 152,
168.

KoniswaRa-PARWATIYA, a peak of
Maha Méru, 59, note.

Ko6RakaTaMBA, principal minister
of Chétiya, 131.

 

K6RAKHATTI, a tirttaka, 341.

Korawya, king of the city of
Indupat, 75, 133.

KosALa MALLIKA DEW‘, the flower-
girl, wife of Ajdsat mallika, 294.

KsHANTI-PARAMITA, virtue pro-
ceeding from forbearance, 104,

KsHarriya, 83.

Ksurma, a_ king,
Gétama Bédhisat.

KsufrandGa, a temple, 54.

KupAsvmana, son of Munda, 239.

Kuga, planet, 24, 67.

KuxuucHa, moroseness, 434.

KUEKUTrTHA, a river, 356.

KULADHARMMA-SiLA, 513.

KumAra KAsyapa, a priest, 482.

Kumsua, (rasi) a white man, 23.

KUMBHANDAS, the attendants of,
21.

KunAdta, one of the seven great
lakes, 17.

Kus, a monarch, 133.

KuUsaMALI, 13.

KusabLa CHITTA, mind endowed
with merit, 465.

KUSALA-WIPAKA-WINYANA-DHATU
CHITTA, cause of birth as man,
439.

Kusa, sacrificial grass, 461.

Kvsata, merit, 461, et pass.

KusaLA DHAMMA, AKUSALA DHAM-
MA, AWYAKTA DHAMMA, the first
words of the Abhidharmma, 309.

KusinARA, a city, 290.

Kusira, indolence, 424.

Kttapanta, a brahman embraces
Budhism, 280.

Koriaara, 41.

KurAGA-sata, near Wisdld, 321.

afterwards

L.

Lana, a tablet hung up in the
Wihéra for communication to
the priests, 268.

LaHABAT-GEYA, 218.

Laxvrta, the property of lightne-s,
418.

Lakes, the seven great, 17.

LaksuHa, 6.

Laxsana, a brahman, 157.

Léa, a cave, 393.

LicHaWI PRINCES, the, 244.

Ligini, a bird, 171.

Lie the first, 486.

Life of man, 1.
INDEX. 553

Lions, 17.

L6sHa, covetousness, 433.

LOHAKUMBHA-LOKA, 337.

Louira PAKKHANDIKA, a diarrhea,
356.
LOKADHIPATEYYA-S{LA, 512.
LOKANTARIKA NARAKA, the resi-
dence of the Pretas, 2, 48, 28.
LoxorraRa, a state with entire
freedom from all kéma, 462.

Loxorrara-sita, 511,

Lomasa K<Asyapa, a rishi, the
legend of, 51.

LéwaMaHapaya, 218.

Lowxika-siLa, 511.

Luppa, 68.

LumBini, a garden between Ka-
pilawastu, and Koli, 147.

Lying, 485.

M.

Mapara, a tree, 164.
MapayawaTTHuy, the heart, 417.
Madhura-sitra, quoted, 82.
Mapuyama-sita, 511.
MapHy4MIKA SCHOOL, 537.
Mapuyastaté impartiality, 432.
Mavripéwi, wife of Wessantara,
119.

Ma-pros, (Tibetan for Andttatta
wila,) 16.

Maaanua, the language of, 192, et
pass.

Maegan, in the province of
Ruhuna, 393.

MAganpui, a brahman, 63.

Micanpuiya, a brahman, 522.

Maeus-mAnawaka, chief of a vil-
lage, the history, 508.

Mactt, festive, joyous, 4.

Macur-sakwata,the most favoured
world, 466.

Mana BuapRA KALPA, the pre-
sent kalpa, 65, 91, 98.

Mana BrauMa, a rupa brahma
lokas, 26, 30, 31, 42, 148, 166,
217.

Mana Iswara, 166.

Mauva-JANAKA BIRTH, 104.

Mana Kacu4no, 82.

Manaxata, the fruit of the damba
tree, 19.

Mana KAanA, the n4ga king, 172.

Mana Katpa, 1,6.

ManaxkAsyPa, 219, 26], 361.

Mawa-u, a Lichawi king, 291.

 

 

MAHA-MANDHATU, a chakrawartti,
monarch, successor to Maha
Sammata, 129, 131.

MawHA-MANDHATU UPOSATHA, @
monarch, successor of Maha Sam-
mata, 129.

Mana MAya, mother of Gétama,
principal queen of Sudhddana,
137, 144, 323,

during the period of gestation,
147 ; of confinement, 148.

Manamiyva-prwl, formerly queen
Phusati, 127.

Mana Maya Déwif, Mana Prasi-
Pati, daughters of Singhahanu,
140.

Mana Mérv, 2, 8, 10, 14, 177,
217, et pass.

Mana Merwon4, a garden in Cey-
lon, 199.

ManamunDaA, @ slave, 293.

Manamunpa, a noble, 239.

Manandma, son of Sanpa, 234.

MaunanAma, a brahman, 152, 168.

MawnanAma, a monarch in Ceylon,
530.

Maunan&ma, a Sakya prince, 293.

Mahdndrada-kdsyapa, the first
jataka, 196.

Maa NERV, a monarch, 132.

Mana-nIDHANAS, mines, the four,
of treasure, 149, note.

Mauna Pandpa, a monarch, his
successors, 132.

Maza Potowa, 3.

Mana PratApa, monarch, 182.

MAHA-PURUSHA-LAKSHANA, the
three signs of a great man, 347.

superior beauties, 381.

—— the, 32, of a supreme Budha,
150.

Mana Rowanacurta, a priest, 524.

Mauna Rowkawa, a naraka, 27.

Mana SAGaRa, a prince, 132.

MAHA-SAMMATA, a monarch at the
beginning of the present antah-
kalpa, 112, 208.

Mahasamya-sitra, 41, 320, 393.

Manasina, afterwards Nagaséna,
534.

Mauna-SuBADRA, the daughter of
Anépidu, 225.

MAHA-SUDARSANA, a2 monarch, cha-
krawartti, 132.

Mauasumana, the son of Manda,
239.

Mana-supina, the birth of Pasé-
naddi, 317.

 

 
554 INDEX,

Mau Surrasoma, birth, 104,

MAua-TiMt, 13.

Maua-Wana WIHARA, 319,

Mana-YASODHARA-DEWI, mother
of Prajapati, 317.

Mantsrya - YAKSHA: SENA+PATI,
name of Gétama Bédhisat, 97.

Maat, 17.

MauIKA, the déwas of dew, 22,

MAHINDA, a wave, 13,

Marrri, the coming Budha, (a
Bédhisat) 19, 94, 98, 206,

Marrrfi-sHAwand4, a form of
meditation, 53.

MartReya, 91.

Marirri-pAramita, virtué from
kindness and afféction, 54.

Masa Wrstta, monarch of
J ambudwipa, 281.

Majjhima-nikayo, 82.

ManawAtvxcd, river in Ceylon,
212.

Mananica, a garden on the
bank of the Mliawélueé river,
212.

Manuzinpo, 218.

Man6pana, a naga king, 214.

MakakA, a rasi;a marize monster,
381.

Makasa Jétaka, 115.

MaxAptwa, a prince, 133.

Maxxatt-e6sana, a deceiver and
sceptic, 301.

MAtAerrt, elephant, 831,

Maxrerrt, 268.

Matakana, (tallow), 251,

Malinka-sutra, 389.

Mattt&A, the flower girl, becomesa
queeh, 294,

Matwa-PRINCES, the, 359.

MaNAkOTA-KARANA, Volition, 421.

ManaskAra, reflection, 423,

Manassatya-Loka, 276,

ManpA-ASANKYA, 95.

ManpA-Kapa, 97.

Mawnpak1nI, one of the seven great
lakes, 17.

MaAnpriptw(, 181.

MAnekata, lunar thahsion, 24.

Sse deity disciple of Dipankayra,
OF

MANGALA BRAHMAN, a hame of
Gétama Bédhisat, 97.

MaANGALYA-LAKSHANA, the; 216;
signs of a superior Budha, 1650,
381.

Mani, a ndga king, 214.

MANIBitADDA-ASANKYA, 95,

 

MANIEYA-HATNA, tieastitte of gems,
130.

Mansarixa, a naga léka, 176.

Mansvsaka, a tree, 16, 50.

Manner of spelling the name af
Budha by the Europeans, 367.

Mano (Danpa), thought, 274.

Manoa, the power to make any
figure, 519.

MANO-WINYANA, mind conscieus-
ness, 417; 486.

Mantra, charm, 38.

ManGata, a warning, 30.

Mangala:sutra, 30, note.

Manivvr;, the, 45.

ManopranipHANa, the résolittion
or wish to bedome a Budha, 93,
108.

MawosancHAtaNna, continued
thought, 519.

Mant, 78, 81.

Mawya, an évil spirit, self«conceit,
433.

MAza, causes a rain, sends weapons,
178,

causes & stotm, the effect of

on Gétama, 178.

causes a fire, 173.

his daughters; 183.

Master, the, and servant; 558.

Masvray, a gold coin, 117, 455.

MAratt, the chariotéer of Sekra.

MArtixa, a village, 287.

Marrt, chief of the déwas, 809.

becomes 4 tahat, 310.

MArsaryva, selfishness, 434,

MArv, the mother, 499,

MaryvrapApa, composer of the
Pujawaliya, 538. ;

M£pA, a merchant, 226,

Mépaxa, a noble, 523.

Mépianxara, a Budha, 96.

Meépin-pina, (a month) Match,
Apiil, 21, 23, 205.

Méena, the path in which the
imoon thoves, 22. ;

Mékuatd, bith place of Kahu-
sanda Budha, 28.

Méxwata, or MELA, an ornathent,
230, 291,

Metiaxa, foreigner, 300.

Merchants, tank of the, in India, 78.

Merchants, the two, of Sundparanta,
267.

Ménrv, 21.

Mrsua, a rdsi (a red ram), 23.

Merrésutrara, a brahman, 347.

MIpHATA; a tree, 54,

 

 

 

 
INDEX. 555

MieARa, a merchant in Sewet, 227,
229,

Minintatd, 218.

Missa, drowsiness, 424, 484,

Mi, a grain of, 316.

Mitinpa, king of Sagal, 12, 62, 396,
898, et pass.

Milinda Prasna (Milinda Panha),
22, 62, 89, 156, 222, 359, 377,
887, 452, 488, 391, 478.

description of, 533.

MimInnas, an animal, 136.

Mina, a rasi, two fishes, 23.

Miscellaneous advices and admoni
tions, 508.

MIruHita, a city, 384.

Mirena, a rasi,

MityA-DRISHTI,erroneous thoughts
upon religious subjects, scepti-
cism, 488, 517.

Miyatv, (Mithila) the modern
Tirhut, 196.

Modes, the four, in which alms may
be prepared, ADRISHTA, UPAK-
HATA, UDDISAKATA, PARIBHOGA,
896.

MoGHA-PURISA, vain man, 388.

M6ua, ignorance, 430, 448, 513,

Moneyya-piliwet, the ordinances of
rahats as explained by Budha,
80, note.

Months, the, of the year, 23.

Moon, 20.

~+-— speed of her travel, 22.

Moya (m6H4), ignorance, 433,

Mocuata, son of Chétiya, 131.

Moucwarinpa, son of Muchala, a
monarch, 152. :

MupakE£sI, a mule, 252.

Mtp1ra, benevolence, 433,

MupvuaiRi, residence of Punna,
268.

Munwti, softness, 418.

Mueazay, ptincipal disciple of
Gétama, 15, 185, 202, 209, 256,
302, 807, 308, 313, 324, 339, 349,
421, et pass.

Mota, lunar mansion, 24,

MoivariAma, 268.

Mtxzaza, a king, 846.

Mounpa, a rock afterwards called
Ereka, 94.

Munika Jétaka, 115,

Murder, the first committed on
earth, 133.

Morvrt, a flower, 375.

Muwasizisa, lunar mansion, 24,

 

 

N,

NAGA, serpent pati, 20.

Naas, the attendants of Wirupak-
sha, 25, 31, 45, 182, et pass.

NAgapwira, probably an island,
218.

Nigasina, 38, 62, et pass.

Nauovra, 6.

NAxAairi, Chandapprajota’s ele

hhant, 252.

NAvaxa, nephew of Sudhddana,
151.

Natamaut, 18.

NAzixéra, a king of Kalinga, 56.

Nima, 445, et pass.

Nam6 TassA BHAGAWATO ARAHATO
sAMMA SAMBUDDHASSA expla-
nation of this formala, 372.

Name giving, the festival of Béd-
hisat, 157.

NAnpDA, a brahman, 347.

Nawpa, cousin of Utpalawartna,
485.

Nanpa, son of Prajdpati, becomes
a rahat, 210, 211, 317.

Nanpa and Ranta becoine the
disciples of Budha, 210.

NanpvA, daughter of Hasta, 138.

NANDA-ASANKYA, 95,

Nandakowdda-sitra, 323,

Nandiwtsa Jataka, 307.

NanpépananpA,the ndga overcome
by Mugalan, 313.

Nanéddayan, a Budhistic work, 530.

NArapa, a Budha, 97.

NapRaxkas, inhabitants of, 6, 49, 61.

NArrezs, 61, 393,

Naway, a month, 23.

Naya, 193.

Nexatas, lucky hours, 75.

Nexatas, the twenty-seven man-
sions of the moon, 24.

NémENDHARA, 12.

Néxv, a rock in the forest Himéla,
458,

Nérv, monarch, 132.

NEwaskKHa-Sia, 512,

NEw AsannyanASANNYAYATANA,
aripa-brahma-léka, 26,

Nrippina (nirwana), 50, note.

Niauanta, a tirttaka, 281.

NIGHANTANAPUTRA, a deceiver and
sceptic, 802.

NigsanTHANATHA, a, tirttaka, 274.

NigkopARAMA-WIHARA, 320.

NieropHa, a garden, 205.

Ni@RoDHA, an ascetic, 40.
556 INDEX.

NIGRODHANIGA BIRTH, 104.

NissHAMATATANHA-PRETA WORLD,
107.

NissHAMATANHA, a préta, 59.

NIgJJHAMATRISNIKAS, 475.

NrIx1nt, a month, 23.

N{LAKARSHA, a coin, 1, 248.

NrurAra, a river, 193.

Nim, a monarch, 468.

NimMAnaratt, a déwa-lékas, 25.

Ninyanovra, (numeral) 6.

NinangaRA, a river, 172.

NizmMaADA, a river, 215.

Nrrvrrt, the power of the Budhas
to perceive all truth, 518.

NirwAwa, 36, 91, 82, 186, 192, 198,
210, 222, 224, 261, 516, 200,
275, 289, et pass.

NisaBya, one of the principal dis-
ciples of Andémadarsa Budha,
508.

NisratTa-sina, 511.

Nirya-sfia, precepts taken for an
unlimited period, 507.

Nuaa, sacred tree of Kasyupa, 99.

Nurse, choosing the, of a, for
Gétama, 152.

Numerals, 7 ; asankya, antah-kalpa,
maha-kalpa, laksha, koti, kela,
prakéti, kétiprakéti, nahuta,
ninnahuta, hutanahuta, khamba,
wiskambha, ababa, attata, ahaha,
kumuda, gandhika, utpala, pun-
darika, paduma, katha, maha-
katha.

oO.

Oceans, the, 12.

Offering, the first received by
Gétama Budha, 186.

Oana, stream, 426.

O-mi-to (Chinese), probably death-
less, 368.

Ontology of Budhism, 402.

OpapATIKA BIRTH (apparitional),
377, 457.

Opinions as to the age of Budha,
366. .

OppaniKA, w slave of Chandappra-
jata, 253.

Opponents, the five, of Gétama, who
for their crime are born in hell,
487.

Orders, the vurious, of intelligence,
38.

Osurat, a naraka, 27, 465.

Orrappa, fear, 429,

 

P.

PacHITI, a minor fault, 487.

Pipas, the fourth part of a
nekadta, 22.

Papuma, a Budha, 97, 209.

Papuma, the wife of Dipankara,
96.

Papua, a numeral, 7.

Panotawaka, day of the full
moon, 22.

Palaces, the three, built by Sudhd-
dana, 154.

Paras, a kind of robes, $75.

PanApDa, a monarch, successor of
Maha Pratapa, 132.

PANCHA-KALYANA, five beauties,

Késa

Mansa

Ashti }kalydna, 227.

Chawi

Waya )

PancHa-MAHA-WiLOKANA, the five
great perceptions, 143.

PancHa-aBHianyA, the five super-
natural endowments, 173.

Panowasfta, the five precepts,
507.

PancHaSKHANDAS, the corporeal
elements, 265.

PANCHASIKHA, a déwa, 299.

—— the prime minister of Sekra,
52.

PancHInpRA, the five moral powers,
517.

PAnpuawa, a rock, 167.

PANDD, caste of lion, 18.

PannaKka, a ndga, 239.

PAnsaL, 338.

Pansaua, (hermitage), 136.

PANSIKULAKANGA, an ordinance re-
garding robes, 338.

Pansiya-panas-jdtaka-pota, the
book of the 550 births, 1C1,
529.

Panthers, 17.

Sayan, five mountains,
es

PAnsupishcHaKa, hobgoblin, 303.

PaArdsiKA, excluded from the
priesthood, 481.

PaRaMARSHTA-SfLA, 572.

Péxramirs, practice of the, (pre-
scribed virtues), 50, 342.

the, of truth, 177.

— the ten, 100.

PARANIRMITA WASAWARTTI, a
déwa-léka, 26.

 
INDEX. 557

PaRANIRMITA WASWARTTI, the lord
of the 6th déwa-léka, 163.

PaRasatTv, a tree, 164.

Pérdéyana-sitra, 347.

Parent, the, and child, 494.

PaRiBRAJIKA, w class of religion-
ists, 197, et pass.

PaRIHANI-SILA, 512.

ParixkA, sister of the ascetic Du-
kuta, 459.

Parinibbdna-suttan, 360, note.

PaRINAYA-RATNA, a prince, 130.

PARISUDHI-UPEKSHA, 524.

Parittatthakathan, a commentary
on the pitakas, 530.

PaRITTASUBHA, a brahma-ldéka, 26,
31, 33.

PaRITTABHA, a@ rapa-brahma-idka,
26.

Parwfta, a monarch, Gdétama
Bédhisat.

PASANDHA-DHARMA-S{LA, 518.

Pas-POLOWA, 3.

Pasé Bupuas, the sages of won-
drous power, 16, 38, 50, 255,
312, et pass.

PaséwAvt, king of Kosol, his six-
teen dreams, 227, 314.

PaTHAWI-DHATU, 414

Passion and sexual intercourse,
origin of, 67.

Paruixa, a tirttaka, 343.

Paths, the three, of the Chatur-
maharajika world, 20.

PATICHA-SAMUPPADA, causes of
continued existence, 183, 406.

PATIPPASSADHA-S{LA, 512.

Patisamdhidan, commentary on
the, 28, note.

PAwaA, a city, 280.

PAWARIKA, a noble, 274.

Pea-fowl, 17.

Prpatvr, a city (Pataliputra), 53,
535.

PuassA, touch, things that have
no rapa, but are apprehended by
the mind, 419, 518, et pass.

Puusatt, wife of Sanda, 118.

Puvssa, a Budha, 97.

PINDAPATIKANGA, an ordinance
regarding food, 338.

PInD6LABHARADAWAJA, w follower
of Budha, 302.

PrrixaRas, the requisites of the
priesthood, 29, 233.

Prrit, an exorcism, 47, 244.

PrriwaBka, 281.

Pitakas, the three, 186.

 

Pryvmatura Bupwa, 94, 172, 239,
255, 485.

PiyaparsHI, a Budha, 97.

Places in which Budha lived after
attaining Budhaship, 369.

Places of amusement, 494,

Planets, 20.

Poxsi-Mawa-RAIA 261.

Potonnarvuwa, city in Ceylon, 18.

PoRiIsa, measure.

PosAua, a brahman, 347.

Poson, a month, 23.

PorraBBan, power of feeling sub-
stance, 416, 417.

Powers, the, possessed by an arhat,
39.

Péva, dark day of the new moon,
a sacred day, 22, 50, 52, 239.
PRacHAnDa, wind by which the

earth is destroyed, 33.

Pradtpikéwa, a Budhistic work,
539.

PRAGNYA-PARAMITA, virtue pro-
ceeding from wisdom, 104,

PRAGNYAWA, wisdom, 429, 454,
517.

PRaJAPATI, queen, daughter of
Suprabudha, monarch of K6li,
becomes a priestess, and obtains
nirwana, 317.

-—— performs wonders by the
force of dhyana and kasina, 325.

PRAxkOTI!, 6.

Prixkrama BAuv, monarch of Cey-
lon, 18.

PRAKRAMA-BAHU, author of the
sanné to the wisudhimargga, 532.

PrAwa (put for being), 478.

PRANA-JIWA (inward life), 452.

PRANAGHATA, destruction of life,
478.

PrAvawAta, living breath, 444.

Pranfita-sina, 511.

PRAswAsa, expirated, 444.

PRAsADA-RUPAS, organs of sense,
chakkhun, eye; ghannan, nose,
jiwha, tongue; kéyan, body ;
sdtan, ear, 416.

PrRatAPA, a naraka, 27.

PratApa, monarch, 132.

PRATHUWI-ASANKYA, 95.

PratipyAna, the power of the
rahats to know the roots and
properties of things, 518.

Prdétimoksha, a discourse, 203.

PRATISANDHI-WINYANA (pilisanda
ganna chitta), actual conscious-
ness, 448.
558

PRATITYA - SAMUPPADA - CHAKRA,
circle of existence, 448, 450.

PRAWALA-NALAMALTI, 151.

Pretas, the, 48, 59, et pass.

—— the 84,000, history of, 199.

Prétt, 60.

Pride, five kinds of, 470.

Priest, the faithful, legend of, 53.

Priest, the, and householder, 497.

Pritrya, joy, 425.

PriyA, daughter of Hasta, 133.

Probability of Gdtama’s history,
368.

PUDUMA-ASANKYA, 95.

Pua@ata, being, 440.

Pus, act of, 185.

Pijdwatiya, quoted, 15, 109, 140,
376, 380, 383, 388, 478, 480,
482, 484, 485, 488, 490, 491,
492, 506.

Pujdéwatiya, description of, 538,

Puniza, sacred tree of Dipankara, .

96.

PunAwasa, lunar mansion, 24.

PUNDARIKA-ASANKYA, 95,

Punna, a merchant, becomes a
rahat, 58, 267.

Pounna, a brahman, 347.

PuNNAKA, a merchant, secretary
of Meda, 226.

PUNYAWATO-IRDHI, 523.

Purana Dipankars BuDHA, 94,

PurAMa (filth), 231.

PUNYA-KSHETRAYO, more honour-
able castes, almsgiving to; 82.

PurRANA-KASYAPA, a tirttaka, a de-
ceiver and sceptio, 262, 300; his
death, 307.

PurRaAstniKa, son of Hasta, 183.

PurRIsATTAn, the manhood, 417.

Ptrna (purdna), complete, 300.

Purnwna, slave of Sujata, 171, 468.

PURNNA-WARDHANA, son of Mi-
gdra, 227.

PORNNAKASYAPA, 336.

Pur6uHita, vizier, 55.

PurwArAma, the wihard of, 240.

PURWAWIDESA, a continent, 4, 138,
466.

PURWAHETUKA-S{LA, 518.

Pousa, lunar mansion, 24,

PusPawatTi, a city, 96.

Poussa BupHa, 199.

Pusu-NEKATA, 21,

Pouwapat, lunar mansion, 24.

Puwarurtupd, lunar mansion, 24,

Pouwasata, lunar mansion, 24,

 

INDEX.

Q.

Qualifications, the eight, possessed
by beings who receive the assur-
ance of becoming a Budha, 106.

Queens, the 500, of Kosol, 297.

Questions of Milinda, see Milinda
Prasna (Milinda Panha).

R.

RAGA, evil desire, 513.

RaGuv, a monarch, 133.

RAHAT, an ascetic, who has entered
the fourth path leading to nir-
wana, 16, 39, et pass.

RaneENaA, lunar mansion, 24.

RAnv, an asir, 5, 21, 23, 24, 48,
166, 378.

— his size, 59.

RAuvra, formerly Jaliya, 127.

RAuvcA, the son of Gdétama, 159,
211, et pass.

Rasa, the déwas of dust or motes,
22.

RasaGaHa, a city (Rajagriha),
46, 165, et pass.

RaJAGANDAMBA, a tree, 304.

Rajawaliya, description of, 539.

RAKSHAS, their residence, 48.

RaL-PA-cHAN, a Tibetan king, 370.

RAma, king of Benares, 133, 138.

a brahman, 151.

Ramma, a palace, 154.

Rammawati, birthplace of Kon-
dannya Budha.

RanGa, daughter of Mara.

Raneoon, inscription upon the
great bell at, 88.

Rasavy, flavour, 416.

RAsts, the twelve collections, signs
of the zodiac.

Ratana-siitra, 244,

Rat-HEL, a sort of rice, 505.

RaTANa-GHARA-CHAITYA, the place
where the Dharmma was per-
ceived, 186.

Rat@al, a mountain, 271.

RarHapsta, a priest, 313.

Ratt, daughter of Mara, 183.

Rawa, planet (sun), 24.

Relics, the, of Budha, 362; divid-
ing of, 365.

Reproduction, 457.

Requests, the five,of Déwadatia, 338.

Requirements, the eight, to which
the female recluse must attend,
323. :

Revolutions, mundane, 6.

 
INDEX, 559

Réwata, a Budha, 97,

Réwatt, lunar mansion, 24.

Réwaro, a mahathéro, 530.

Reward, the, of merit, 470.

RisHI, men performing wonders
by certain rites, 2, 9,10, 16, 38,
et pass.

Rocuanf, principal queen of Kaku-
sanda, 98,

Rocxry Crecuzs, the, 12,

R6HANA, a wave,

Rouint, daughter of Sanda, 234,

Rouinr, a river between Kapila
and K6li, 318,

Rozsa, successor of Maha Sammata,
129.

a ale (Rowra), a naraka, 27,
197,

RucwA, daughter of Ang4ti, 197.

Rovcut, a monarch, 132,

RucHicdtTRA, principal queen of
K6ndgamana, 98.

Rvuuuna, a province of Ceylon, 54,

Ripa (RUPAN) the aggregate of the
elements that constitute the
body, outward form, 44, 514,
416, 445, et pass.

RUpA-BRAHMA-LOKAS, the, 16, 26.

Ropaxxuanpa, the twenty-eight,
414,

Rupanwaya, 218.

RUPAWACHARA, 3,

8.

SA, lunar mansion, 24.

SaBHIYA, wu praribrdjika, history
of, 261.

Sabhiya-sitra, 262.

Sacwa, son of a tirttaka ; in a later
birth, the rahat Kalubudharak-
hita, history of, 263, 267.

SacHABADHA, a rock, 215.

SaDANGOréKSHA, 524,

Sappan, sound, 416.

SADHARMMA, uw priest, 199,

Sadharmmdlankdré, quoted, 379,
88, 380, 385.

described, 559.

Sadharmmarat-nakdré, 10, 54,
99, 109, 218, 220, 286, 290, 352,
376, 393, 394, 478, 479, 433, 484,
486, 491.

— described, 539.

SApuHINA, a monarch, 468.

SADHD, a saying, 181.

Sapo. CHANDALA, 82.

Saznt, Saturn, planet, 24, 67.

 

 

SAGAL, a city (probably the San-
gala of the Greeks), 536, et pass,

SaGara, attendant of Dipankara,
96

SAGaRa, son of Machalinda, a mo-
narch, 132.

SAGARA ASANEYA, 95, /

Sanampatrt Mana BrauMa, 177,
188.

SAHITUKA-KAMAWACHARA, cause
of birth in the déwa léka, 439.

Saifwa, a nobleman, 51.

Sasfiwa, a priest, 521.

SAKASPURA, a city (pali Sankasso),
310, 311.

SAHLTD, a resting-place, 227, 247,

SAKRI, the faithful friend.

Sankindurd Jdétaka, quoted, 209.

SaKRADAGAMI, a path, 91.

SakwaLa (system of worlds), 2. et
pass.

SaKWALA-GALa, 10, 12, 13.

SAxya, a Budha, 95.

SAKYAPUTRA, 374.

Sat, the sacred tree of Kondannya,
97.

Saza Potowa, astratum of earth, 3,

SALAwatI, a princess, chief cour-
tezan of Rajagaha, 244.

Sdleyya-sitra-sanné, 482, 488, 489.

SaLuMINI-sAEYA, a ddgoba, 165.

SAma, son of Dukula and Parika,
460.

Sama, female disciple of Kaku-
sanda,

SamMADuI, tranquillity, 517.

Samadhi-Raja, quoted, 90,

SaMADHI-WIPPARA, the power
that is received from having
possessed Samadhi, 521.

Samano, the déwa of Samanta-
kita, 216.

SAMANAELLA, in the island of
Ceylon, 255.

Samanya, a king, 117.

Sdmdnyasitra (Diksangha), 336.

SAMARTTHAKARA-MEGHA, a rain,
65.

SAMASTAKUTA, 213.

SAmawata, queen of the monarch
of Udéni; history of, 241.

SamBAHULA, disciple of Kéndga-
mana, 99.

Samipui SumMANA, a déwa, 214.

Sammata, the appointed, the su-
preme ruler, 68.

Samona CopaM, Siamese title of
Gotama Budha, 369.
560 INDEX.

Sampatr Maua BrauMa, the chief
of the brahma-lékas, 44, 57, et
pass.

SAMPATTIKARA-MAHA-MEGHA, the
rain falling at the commence-
ment of a kalpa, 28.

Sampatrixara Méaua, a rain, 65.

SAmuppA, female disciple of Kén4-
gamana, 99.

SAMUDDADATTAYA, w priest of
Budha, 337.

Samyrax-sfwa, correct life, truthful-
ness of life, 483, 517.

SAMYAK-DRISHTI, correct ideas
upon religious thoughts.

SAMYAK-KALPANAWA, correct
thoughts, 517. é

SAMYAK-KARMMANTA, faithfulness
of action, correct works, 433, 517.

SAMYAK-PRAYOGA-PRATYA-PRATI-
LABHARTTHA-IRDHI, 523.

SAMYAK-SAMADHI, correct tran-
quillity, 517.

SaMYAK-SIHI, correct judgment,
517.

SAMYAK-WACHANA, truthfulness of
speech, correct words, 433, 517.
SaMyak-wYAYAMA, correct ener-

gies, 517.

Sancul, the Budhist temple at, 89.

Sanpa, queen of Amitdédana,
younger brother of Sadhddana,
234.

Sanpa (Sanja) kiog of Jayatura,
118, 133.

Sanaa, a parabréjika, 200.

SANGHAPALI, a théro, 530.

Sane@Hata, a naraka, 27.

SANGPAKKHANDHA, progress (lite-
rally leaping), 427.

SanGPRASALHANA,
427.

Sanasdra, 456.

SANGWARTTA-ASANKYA-KALPA, 5.

SANGWARTTASTAYI ASANKYA
KALPA, 5.

Sansa, wood apple, 302.

—— (Sanda), monarch, 118, 133.

Sansawi, disciple of Kakusanda,
88.

SANJAYABELLANTI, a deceiver and
sceptic, 302.

Sangtva, naraka, 27.

SanKHARO-KHANDO, powers of dis-
crimination, 419.

SANKICHA, @ robber, 201, 520.

Sawné, translation, paraphrase, 540.

SannYA-KHANDHO, perception, 419.

purification,

 

SansKARA-LOKA (system of worlds),
3.

SANSKHARA-DHARMMA-KENEK, sen-
tient being, 451.

SANKHAROPEKSHA, 524.

Sanat, duration, 418.

SanrTI, a brahman, 173.

Sanrosrra, name of Bédhisat in the
déwa-loka Tusita, 142,145, 176.

Sanyapatra, father of Kéndga-
mana, 98.

SAPARIYANTA-SILA, 511.

SARA-KALPA, 97.

Sana, a birth, 104.

SaRABHANGA BOpHISAT, 55.

SARABHZ, a disciple of Seriyut, 213.

SARANANDA-KALPA, 97.

SARANANKARA, a Budha, 96.

Sarasangraha, 489, 495.

Ssapaswatf, a river, 510.

SarpHiwa, purity, 426, 517.

SARWACHITRA, attendant of Kas-
yapa, 99.

SARWA-RATNA ASANEYA, 95.

SARWA-SELA ASANKYA, 96.

Sanwa BHADRA ASANKYA, 95.

Sanwa PHULLA ASANKYA, 95.

SARWARTHASIDDHA (Sdkya before
he became a Budha), 90.

Sass Napr, monarch of Kosol, 295.

SavTs@era, a yakd, 271.

SATAMBA DEWALA, 348.

SATARA-SATIPATTHANA, subjects of
thought, 516.

SarcHaRira, the six principles or
states of mind, 514.

SatcHa-KrRIva, 197.

Sarr (smirti) ascertainment of
truth, 517.

SatTra-BODHDYANGA, the seven sec-
tions of wisdom, 517.

Sarri-PARAMITA, virtue proceeding
from truth, 104.

SarrvaBHAtra, birth, 104.

Satwa-LoxKa (system of worlds), 3.

Scepticism, 489.

Scholar, duties of the, 496.

Sépasa, a birth (perspiration or pu-
tridity), 457.

Seasons, the, 21.

Sfirwa-sfiza, 512.

Srexra, 3, 11, 41, 42, 109, 166, 21
247, 265, 280, 298, et pass.

causes a pavilion to appear

for Budha, 304.

the throne of, 51.

—— his voice, 53.

— the mansion of, 29.

 

 
INDEX, 561

SEERA, a planet, 67.

SEKRAS, the, 149.

SEKRADEWENDRA, name of Gétama
Bédhisat, 27.

Sekraprasna-sitra, 300.

SELA, a brahman becomes a priest,
282.

Sélasittra-sanné, 284.

SENA-KELI, a festival, 333.

SEPA, satisfaction.

SERI¥UT, principal disciple of
Budha, 185, 209, 212, 312, 324,
332, 339, 521. :

disputes with the tirttaka’s
daughter, 263.

—— relates the Budha wansa, 106.

—— his superior wisdom in an-
swering questions, 313.

a priest formerly Acchuta, a
brahma, 127.

SEWET, a city, 109, 222, et pass.

“Sr1pHARrrHa, the name of Gétama
as a Budcha blessing to the world,”
94, 97, 152.

SipHARtrHa, oil of white mustard
seed, 94.

SIDDHARTTA, or DHAMMADITTA-
CHARYA-NIMALAKIRTTI, com-
poser of the Sadharmmdlankdré,
539.

SipHas (men performing wonders
by the aid of herbs), 38.

Signs, the, of asupreme Budha,150.

SIHAPRATAPA, one of the seven
great lakes, 17.

SInIYA, memory, 421.

S1xur, a Budha, 9, 97.

Six (Sita), precept, 343, 506, et
pass.

Sf{La-PARAMITA, observance of the
precepts, 107.

Srnpas, the eighteen, 156.

Sine@ALoHa, a householder, 504.

Singdléwdda sutra sanné, 492,
493, 488, 497, 498, 500, 502, 503,
504.

Stnaza, lion (rasi) 23.

SINGHA-HANU, a king, 137.

Singhalese era, 366.

SIRIMA, a courtezan, 522.

SIRIMATI, a city afterwards called
Benares, 92.

Srgisa (mara) a tree, 98.

Sfsan, head, 510.

Sita, lunar mansion, 24.

Siwdka-sitra, 471.

SryAwana, lunar mansion, 24.

Slander, 488.

 

 

 

S16xKAs, stanzas, 456.

SMIRTI, conscience, 428.

SNAPARANATA, a city, 58.

So,Burra, a Budha, 97.

SopuHawatt, birthplace of Kéné-
gamana, 98.

Somanassa, the grass giver of
Kasyapa, 99.

Somawnassa, a Pasé Budha, 379.

Sona, of the city Champé, 254.

S6paxa, 241.

Sorrruisana, attendant of Kéna-
gamana, 99.

SRAWAKAS, 312, 323, 324.

kshina (inferior).

triwidyaprépta (middle).

—— shatabhignydprapta (chief).

Srixintiwa, 317.

SRr6ra-WINYANA, ear consciousness
435.

STHITI-sfLa, 512.

SuBHA, a palace, 154.

Supya, a brahman, 462.

SUBHADRA, an ascetic, 359.

SuBHADRA, disciple of Kondannya
Budha, 97.

SuUBHAK{RNNAKA,the ninth brahma-
léka, 26, 33.

SUDANANA, a monarch, 182.

SUDARSANA, a mountain, 12, 16.

SUDARSHANA-BRAJA, nameof Gétama
Bédhisat, 97.

SuUDASSA RUPA BRAHMA LOKA, 26.

SUDASSIK RUPA BRAHMA LOKA, 26.

Suppa, 68.

SupparmMa, the hall of Sekra, 52.

Suppo, 82, note.

Supéwa, the father of Dipankara,
96.

Supuépana, father of Gétama
Budha, 203, et pass.

SupHodpana, formerly king Sanju,
127.

Supra, his origin, 68, 81, 83.

SusAma, a déwa, 176.

SusaMPatt, the Sekra of the present
sakwala, 176.

Susati, 97, 187.

SusaTA-sApasa, name of Gétama
Bédhisat, 97.

Sujata Jdtaka, quoted, 109.

Susdhvs, daughter of Sén4ni, a
nobleman, 170.

Surra, (Venus) planet, 24.

SULU-ANSPIDU, 307.

Sumaya, name of Mugalan in a
former birth, 249.

Sumawa, a Budha, #7.

 

 

20
562 INDEX.

Sumawa, principal déwa of Samas-
takuta, 213.

Sumangala Wildsini, 532.

SumANo, ascetic (sramana,) 68, 82,
note.

Samantakuta wérnnandwa, quoted,
214.

SumfpHa BranMAna, the name of
Gétama Béddhisat in a former
birth, 96.

Sumépua, the mother of Dipan-
kara, 26.

Sumfpua, a Budha, 97.

Sun, 20.

movement of the, 22.

SUNANDA, grass giver of Kondannya
Budha, 97.

Sunanpa, father of Gotama
Bédhisat, king of Puspawati, 96.

Sunanpsa, queen of Kasyapa
Budha, 99.

SUNANDA-ASANKYA, 95.

SUNAPARANTAKA, a priest, 215,
259.

SUNAPARANTAKA, a region.

Supriya, an updsikawa, 468.

SUPARNNAS, 182.

Supra -Bupna, king of Kéli, a
Sakya prince, father-in-law of
Gétama, 68, 155.

punishment of, 351.

SUPRATISHTITA, a bathing place,
172.

SuprirA, daughter of Hasta, 133.

SuRAMMA, a palace, 157.

Suriya Pirit, the sun’s protection,

 

 

SoRyA (sun), formation of the,
66

SurryawacHas4, daughter of the
déwa Timbara, 299; the wife of
the déwa Panchasikha, 300.

SURUCHI-BRAHMANA, name of G6-
tama Bédhisat, 97.

SvuRvcHI, a monarch, 132.

Survucui, queen of the Budha
Kondannya, 97.

Surya-putra, the regent of the
sun, 303.

Stiryddgamana-sitrasanné, 14, 17.

Susfma-TAPasa, name of Gdétama
Bédhisat, 97.

Stitra-pitaka, 588.

Suwana, lunar mansion, 24.

StyAma, a brahman, 151.

SwaABHAWA-SILA, 518.

SwAmt1, the ruler, 499.

SWARNNA-BuuMA, 92.

 

SwARTHIWAWANA, son of Kéndga-
mana, 98.

Sw£rTa-KUsHA, a disease (white le-
prosy), 137.

System of worlds, Sakwala, Dewa-
lékas, Brabma-lékas, Ripa brah-
ma ldékas, Arapa brahma Idkas,
naraka, Ldékéntarika, Mahé Mé-
ru, Ajatdkdsa, Wa’polowa, Jala-
polowa, Maha-polowa, Wisayak-
sétra, Agnyd-sétra, Satwa-léka,
Awakdsa-léka, San-skéra léka,
Sala (Gal) polowa, Pas-polowa.

TT

Taking life, the crime of, 478.
TaksALA, a collegiate city, 246.
TaLa, measure, 31.
TAMBRAPARNNA, in Ceylon, 53.
Tan, daughter of Mara, 183.
TaNHANKARA, a Budha, 96.

TAPA, a naraka, 27.

Tapassv, « merchant becomes an
upasaka, 186, 187.

TatAGata, 48, 91, 204, et pass.

TATRAMADYAS ToPéKsHA, 524.

TawovtisA, the déwa léka of Sekra,
3, 11, 25, et pass.

Teacher, the, and scholar, 496.

TEJO-DHATD, fire, 415.

TEJO-KASINA, 485.

TELEKARNNIKA CHANDAPPRA JOTA,
a horse, 252.

TELESDHUTANGA, an ordinance,259.

Tzmgé, a birth, 104.

THAPANI QUESTIONS: seswata-
drishti, ucchéda drishtirwada,
ucchédrishti, séswata  drishti-
wada, amarawikshépika -drishti,
490.

Theft, 482.

Turn, sleep, 434.

Things required of those who ap-
proached Budha, 388.

Things necessary to constitute the
crime of taking life, 478.

Thought, sixteen different ways of
production, 422.

Thipa wansa, quoted, 366.

THUPARAMA, 218.

Tigers, 17.

Trtaxuna, the three signs, 513.

TIMANDA, a fish, 13.

TimBix1, drum, 175.

Trm1, a fish, 13.

TIMINGALA, a fish, 13, 309.

TIMIRIPINGALA, 13.
INDEX. 563

Tinduka Jdtaka, 116.

Tirdkudha-sitra, 200, 322.

TrrtTaKas, the 63; are put to
shame, 300, et pass.

TrrrrAKa, daughters of,

— Awiwataka, 263.

Lala, Patachara.

—— Sacha.

Tissa, a Budha, 97.

—— the disciple of Dipankara,
96.

—— principal disciple of Kasyapa,
99.

 

—— a priest, 261.

TISSAMETTEYYA, a brahman, 347.

TIYAGALLA, a rock, 17.

Transmigration, 79, et pass.

TRIKUTA-PARWATA (rocks), 11, 45.

TRINA, caste of lions, 18.

TrisnAwa, evil desire cleaving to
existence, 449, 4€2, 514.

TRIWIDHADWARA, the three doors,
513.

TRIWIDHAGNI, the threefold fire,
513.

TRIWIDHASAMPATTI, the threefold
advantage, 513.

TrIwipyAwa, right understanding,
513.

Truths, the three, 288.

Truths, the four chief, 515, note.

TULA, a r4si, white man, 23.

TUNBHAWA (TUNLOKA), the three
worlds, 26.

TUsI DEWA-LOKA, 474.

Tusita, a déwa-léka, 25, 127.

U.

UBHATO-WIBHANGA, 510.

Upacua, disquietude, 433.

UpasayaBHADDA, 133.

Upayaarri, rock, 178, 191.

UppakaA, an ascetic, 168, 188.

Uptna-DEWALA, 348.

Upénisa, country, 251.

Unpuaya, a brahman, 347.

UBA, a river, 328.

Uuana, combination, 431.

ULKAMUKHA, son of Hasta, 133.

Unpv, a flower, 105.

Unpvuwap, a month, 23.

Universe, the periodical destruction
and renovation of the, 28.

UNMAGAGANGA, name of the
under-ground, 17.

Unprofitable conversation, 488.

 

Untruth, the first uttered among
men, 1381.

UpacHaRa, a monarch, 131.

UpacHaYay, aggregation, 418.

Updpana, cleaving to existence,
409, 449.

UpaGHATA KARMA, 463.

Upakaxka, an ajiwaka mendicant
born in a brahma-l6ka, 190.

UpAut, barber of the king, the his-
tory of, 238.

a grahapati, 274.

UPAPADYA-WEDYA KARMA, 463,

UPAPIDAKA KARMA, 458.

Updsaca, a lay devotee, 276, et
pass.

Upasama, female disciple of
Kakusanda, 98.

UpasaMPADA, an ordination, 84,
259, 354, 524.

UpdsixAwas, female lay disciples
of Budha, 233.

Upastwa, a brahman, 347.

UPAsTHAMBA KARMA, 463.

UpastHayaHa, the personal at-
tendant (of Gétama), 96.

Uratissa, a brahma village, 200.

Uritissa, afterwards Seriyut, 200,
et pass.

UPAWARTTANA, a garden of sal
trees, 358.

UréxsHA, the power of, 524.

UpfKsHA-PARAMITA, virtue from
equanimity, 104.

UppHata, formerly Krishndjina,
127.

UptLway, a priestess, 63.

URDHAMUERA, 7.

UrvtA, female disciple of Kasyapa,
99

 

Urnuwet KAsyapa, Gayd KA-
syapa, Naprt KAsyapa, three
brothers, their history, 193,
196.

Uruweta Forest, 168, 193.

Unuwets, female disciple of
Kasyapa, 99.

USABHAKKHANDA ASANKYA, 95.

UTPALAWARNNA, @ priestess, 485.

UTPHALAGANDHA, a priest, whose
perfume was like the perfume of
the lotus, 295.

UrraPat, lunar mansion, 24.

UTRAPALGUNA NEKATA, 21.

Urraputvr, lunar mansion, 24.

Urpasata, lunar mansion, 24.

Urrars, daughter of Ptrnaku,
522.
564 INDEX,

Urrara, disciple of Brahmayu,
384.

Urrara, disciple of Gétama Béd-
hisat, 99.

Urrard, female disciple of Kéna-
gamana, 99.

Urrara, mother of Kdénaégamana,
98.

Urrara, name of Gétama Bédhi-
sat, 97.

—— the son of Kakusanda, 98.

UTTARAPANCHALA, a city, 181.

Urvrt, a village, 341.

UTtURUEURTU, a continent, 194, 261,
466, et pass.

UruRvUxKURUDIWAYINA, 4, 14,

Vv.

VaisyAs, (Waisyds) regarded by
Budhists as merchants, 76, 83.

VARA PANT, 91.

Various orders of the sentient
existence, 37.

Ww.

WacHIWINNYATTI, the faculty of
speech, 418.

WADA, schism, 530.

WaADHAKA, the executioner, 498.

WapbHAMANA, a village near
Danta, 480.

Wanutra, disciple of Kakusanda,
98.

WAGGULA PRIESTS, 310.

WaGGuUMUDA, a river, 486.

Waisrdwana, a guardian déwa,
24.

WarsyvAs, caste of merchants, 68.

WasiRinprayA, the cake giver of
Kakusanda, 98.

WAx (danda), speech, 274.

WAKPRANIDHANA, 96.

WALLABHA, an expression of joy,
294,

WanGaHARA a country, 189.

WanKkaainrti, a rock, 119.

WantAsIkAs PRETAS, 475,

Wap HAS, a month, 23.

W<4-Potowa, 3.

Wappa, son of a brahman, 152.

War, a menacing about Budha’s
relics, 364.

WaARA-KALPA, 97.
WaRA-KALYANA, monarch, suc-
cessor of Maha Sammata, 129.
Wanra-MANDHATA, a monarch, 131.

 

Warar6ésa, monarch, successor of
Maha Sammata, 129.
WaAritTRA-sita, avoiding of all
things forbidden by Gétama, 510.
Warnings, the five, 30, note.
WASABHAKHATTIKA, natural
daughter of Maha-nama, 293.
WasanTa, the season of spring,
284.
WASAWARTTI-GHOSA,
drum, 175.
WASAWARTTI-MARA, a déwa, an
evil spirit, 154, 176, 348, et pass.
his appearance to Gdtama,
160.
WASETTHO, a brahman, 82, note.
Wass, a religious ordinance, 293,
et pass.
WastTv, substance, 418.
Wastvu-Kima, cleaving to exist-
ing objects, 462.
WATTAKALA, @ village, 426.
WAYOKASINA, a rite, 31, 33.
WAYODHATD, wind, 415.
WAYo-SANGWARTTA, destruction
by wind, 34.
WEBHARA, a rock, 495.
Wepaav, inward living principle,
the, 452.
WepanA, sensation, 419.
W£DANA-KHANDO, sensation, 418.
WEDANANUPASSANA, 418.
Wédand-parigrahana, 202.
WEDANOPERSHA, 524.

Webi, a monarch, 183.
Wepunna, a rock twenty kelas
from Kelani, (Kalyana), 214.
Wenarpara, the tenth ripa-

brahma-léka, 26, 33.
WELLALA, (Goy-wansa), the first
caste among the Singhalese, 84.
WeEtvuwana, the garden of Bimsara,
198.

WEMATIKA-S{LA, 512.

Wena, astringed instrument, 452.

Weracuitti1, the chief of the
astirs, 48.

WERESHAMULAKANGA, ordinance
regarding the mode of living at
the root of a tree, 338.

WESAK, a month, 28, 149.

Wésamuna, the master of the
revels, 52.

Wess, 68.

WESSABHU, a Budha, 97.

WessaMA, the first merchant
according to the Singhalese
legend, 77.

Mara’s

 
INDEX. 565

i aes, history of the king,

WEssaNTARA, the, birth of Bodhi-
sat, 180.

WESSANTARA, a monarch, 133.

Wessantara Jdtaka, 118, 206.

WESSAWANO, a king of the Yakds,

WEsso, 82, note.

‘WicH&RA, investigation, 423.

WicHiKicHA, doubt, 483.

‘WIDARSANA, an ordinance, 289.

WIDARSANOPEKSHA, 524,

WIpDHURA, a nobleman, 75.

WIptpaBHa, name of the son of
the Kosol king, 294.

WipyADHARas, men performing
wonders by the aid of mantras, 38.

WIDYAMA-IRDHI, 523.

Widra, 53, 54, et pass.

Wisaya BAuu, son of the mo-
narch Stha Bahu, 359.

Wurth, daughter of Hasta, 133.

WIsITASENA, the son of the
Budha Kondannya, 97, 99, 133.

WIJITAWI-CHAKRAWARTTI, name
of Gétama Bédhisat, 97.

WiusirhwisatT, name of Gétama
Bédhisat, 97.

Wiss, a rock, 17.

Wixurwana, (wikumbana,) the
power to disappear from the
sight of men, 519.

‘WIMANSIDHI-PADA, close investiga-
tion, 517.

Wiwataka, 12.

Winaya-pitaka, 239.

Winds, six different kinds of, in the
body, 415.

WinyAna, what is the subject to
consciousness, consciousness, 454,
519.

WINYANANCHAYATANA, w ripa-
brahma-ldka, 26.

WinyAna-KHANDO, faculties of
consciousness, 34, 89.

Wipassf, a Budha, 97.

Wiruta, a rock, 122.

WIRATI-SiLA, 511.

Winaya, persevering exertion, 424,
517.

Wirtpaa, a guardian déwa, 24.

WIrtPaksHA, a guardian déwa, 24.

Winya-PARAMITA, 109.

WiRYOPtKsHA, 524.

Wis, a uekata lunar mansion,
24, 149.

WisikBA, history of, 41, 58, 226.

 

WishkHA, queen of Amba, 133.

—w— her family, 233.

daughter of Dhananja and
Sumana, 226.

WisixuA, called Migdra-MAtiwi,
mother (chief) of the updsikawas
of Budha, 233.

——-— mother of Kakusanda
Budha, 98. :

WIsALA, city of, visited by pesti-
lence, famine and sprites, 243.

WISAY? &-SETRA, 2.

WIsvpDHI, the five, 429.

Wisudhi-margga, notions of the
Burmese, as to its composition,
532.

Wisudhi-margga-sanné, 376, 392,
396, 457, 491, 506, 513,
described, 530.

WISUDHI-SiLa, 512.

WIswakaRMMA, the architect of
the déwas, the wonder-worker of
Sekra, 121, 154, 326.

Wiswasa, faith, sincerity, 293.

WITARKA, attention, 423.

WIWARTTA-ASANKYA-KALPA, 5.

Wonders, the, thirty-two, at the
time of the conception of Budha,
45.

Worlds, destruction of, 65.

World, the state of previous to the
destruction, 34.

World, systems of the ancient
nations, 12, note.

WrasHaBa, a white bull, 23.

Wrasuika, (rasi) a black elk,
23.

 

WrAGRAPURA, a city, (Kéli
Dewudacha.

WrAxarana, the four kinds of
questions belonging to the class,
490.

—— Ekansa,

— Wibhajja,

Pratipuchha,

—— ThApani.

Wripapa, wish to injure another.

 

Y:

YApDASANNA, Inerit obtained when
at the point of death, 507.

YapASANNA-KARMA, 197.

YAaA, a sacrifice, 76.

YAaas, modes of sacrifice, an
almsgiving, 281.

YaKA-ALAWAKA, overcome by Gé-
tama Budha.
566 INDEX.

YaxAs, the attendants of Waisr4-
wana, 16,17, 25, 31, 58, 219, et
pass.

YaxapurA, the devil dancer, 46.

YALA, a measure, 225.

Yama, a déwa-léka, 25.

YAMUNA, a river, 17.

Yasa, the son of Sujata, 192.

YasépHara, cake giver of Kon-
dannya, 97.

YasopaaRs-péwi, daughter of
Supra Budha, the wife of Géd-
tama, 155; her birth, 149, 208,
209; delivered of a prince, 159.

—— attains Nirwana, 353.

 

Yasopuard-Déwl, formerly Madri-
déwi, 127.

Yas6DHARA-DEWI, delivers a dis-
course on the seven kinds of
wives, 498.

Yata-@rya-DAWasa, the formula
at the beginning of the “Jataka”’
in days of yore.

YATGARU KARMA, 463.

Yousana, 11, note, et pass.

Yon country, 215.

Yuea, 7.

YUGANDHARA ROCKS, 11, 12, 15,
23.

Yuwa-Raga, secondary king, 129.

 

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