' YAIM ''¥]MII¥JEI^SIIirY»

Gift of
PROFESSOR EDWARD E. SALISBURY

A MANUAL OF BUDHISM.

A "

MAIfUAL OF BUDHISM,

IN ITS MODERN DEVELOPMENT;

TRANSLATED FROM SINGHALESE MSS.

BY R. SPENCE HARDY,
AUrnoa of "eastern MONACHISM,'* "l>iWA-DHAEMA-DABPANATA," ETC.

WILLIAMS AND NOEGATE,
14, HENRIETTA STREET, COVENT GARDEN, LONDON ;
AND
20, SOUTH FEEDEEICK STEEET, EDINBURGH.
1860.

MISSIONARIES AND NATIYE TEACHERS

CHURCHES IN CEYLON,

ffijjis aaiotts

IS AFFECTIONATELY DEDICATED.

PREFACE.

In the preparation of the present Manual, I have kept
one object steadily in view. Tt has been my simple
aim, to answer the question, " What is Budhism, 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 lan
guage from which I have principally translated ; 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 cir
cumstances 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 assistance has not been un
asked ; 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

X TREFACE.

risking, unaided, the publication of the present work ;
but the same spirit that animated me to pursue my
task, year after year, in the solitude of an eastern
village, has urged me onward, to complete my under
taking, in the issue of the Manual now sent forth, from
a more privileged residence in my native land.
My previous work, on Eastern Monachism, describes
the disciphne, rites, and present circumstances of the
Budhist priesthood. All the reviewers who have no
ticed it, have spoken of it in favourable terms ; and I
am sincerely grateful for the encouragement that,
from this source, 1 have received. To avoid a seem
ing 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 wUl be prepared to understand 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 G6tama. In the first two chap
ters I have described the various worlds of the uni
verse ; their cycles of decay and renovation ; 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 seve-

PEEFACE. XI

rally 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, with a more ex
tended description of the teachings of Gotama and
his disciples on the subject of caste. He was pre
ceded by other Budhas, in " numbers without
number," some of whose acts are detailed in the
fourth chapter. Gotama became a Bodhisat, 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 foUowed by a notice
of his ancestors, tracing his lineage, by the race of the
sun, from the first king. In the legends of his hfe,
we learn the circumstances of his birth ; the promise
of his youth, his marriage, and his subsequent aban
donment of the world ; his contest with the powers of
evU ; the attainment of the Budhaship, by which he
received the supremacy of the universe, with un
limited 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 com
pendium 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, I have chosen the humblest form in which to re-

xn PREFACE.
appear 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 extra
vagances, and weaving its more interesting portions
into a continued narrative ; but neither of these
modes would have ftdfiUed my intention. They
would have enabled me only to give expression to an
opinion; when I wish to present an authority. I
have generaUy 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 wiU observe numerous discre
pances. 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
ofifensive accompaniments of death. It is probable
that a careful review of insulated portions of the
work wiU discover errors in my translation ; as in
much of my labour I have had no predecessor ; but I
have never wilfuUy perverted any statement, and have
taken all practicable methods to secure the utmost
accuracy. In the ontological terms I have usuaUy
adopted the nomenclature of the Rev. D. J. Gogerly,
of the Wesleyan Mission in Ceylon. It is greatly to
l)e regretted that the writings of that gentleman are

PREFACE. Xlll
so Umited ; as they are an invaluable treasure to the
student of Budhism.
Not without some emotion, and with sincere hu
miUty on account of the imperfections of my work, 1
now conclude my oriental researches. They were
commenced in my youth ; more than a quarter of a
century has roUed over during their progress ; and
they have been constantly carried on, with more or
less earnestness, until the present moment. By the
messengers of the cross, who may succeed me in the
field in which it was once my privUege to labour, this
Manual -will be received, I doubt not, as a boon ; as it
¦mil enable them more readily to understand the
system they are endeavouring to supersede, by the
-estabUshment of the Truth. I see before me, looming
in the distance, a glorious vision, in which the lands
of the east are presented in majesty ; happy, holy, and
free. I may not ; I dare not, attempt to describe it ;
but it is the joy of my existence to have been an in
strument, 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.
Keighley, Nov. 30t/i, 1852.

CONTENTS.

Page
Peeface  .  . ix
CHAPTER I.
The System of the Univeese . . 1
CHAPTER II.
The vAEio-as Oedees of Sentient Existence . . 3G
CHAPTER III.
The Primitive Inhabitants of the Eaeth ; theie
Fall feom Purity ; and theie Division into
FOUR Castes . . ..... 62
CHAPTER IV.
The Budhas who preceded Gotama . . .80
CHAPTER V.
Gotama Bodhisat ; his Virtues and States of Being 98
CHAPTER VI.
The Ancestors of Gotama Budha  125

xvi contents.

CHAPTER VII. Page
The Legendary Life of Gotama Budha  138

CHAPTER VIII.
The Dignity, Virtues, and Powers of Budha . . 359
CHAPTER IX.
The Ontology of Budhism . ,  387
CHAPTER X.
The Ethics of Budhism  460

A MANUAL OF BUDHISM.

I. THE SYSTEM OF THE UNIVERSE.
1. THE NUMBER CALLED AN ASANKYA, AND THE VABIOUS 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, ERAHMA-L6ka3,
AND PLACES OF SUFFERING.— VI. THE PERIODICAL DESTRUCTION AND RENO
VATION OP THE UNIVERSE.
I. The cycles of ohronology are reckoned by asankyas (1) ;
a word that conveys the idea of innumerable, incalculable,
from a, negative, and sanhya, number, that of which the sum
or quantity can be determined.
The number of the years to which the life of man is 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, inteUect, 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 dehcacy 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

2 A manual of budhism.
most delicate texture, and therewith to touch, in the shghtest
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 caUed Maha
M^ru ; as well as a series of heUs and heavens, the latter
being divided into d6wa-16kas and brahma-lokas. The sak-
walas are scattered throughout space, in sections of tliree
and three. AU the sakwalas in one section touch each other,
and in the space between the three is the Lokantarika hell.
Each sakwala is surrounded by a circular waU of rock, caUed
the sakwala-gala.
"Were a high waU to be erected around the space occupied
by a hundred thousand kelas of sakwalas (each kela being
ten miUions), 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 thi-ee classes : — 1.
Wisayak-s^tra, the systems that appear to Budha. 2. Agnyd-
s^tra, 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-s6tra, the systems, ten
thousand in number, in which a Budha may be born (between
the birth in which he becomes a claimant for the Budhashir

I. THE SYSTEM OF THE UNIVERSE. 3
or a Bodhisat, and the bhth 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. Arupawachara, the lokas, or worlds, in which
there is no perceptible form. 2. Rupawachara, the worlds in
which there is form, but no sensual enjoyment. 3. K4m^-
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-loka ; the world of sen
tient being. 2. Awakasa-loka ; the world of space, the
empty void, the far-extended vacuum. 3. Sanskara-loka,
the material world, including trees, rocks, &c.
III. At the base of each sakwala is the vacuum called
Ajatd,kdsa, above which is the Wd-polowa, or world of wind,
or air, 960 yojanas in thickness ; the world of air supports
the Jala-polo wa, or world of water, 480,000 yojanas in thick
ness ; and immediately 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 hke virgin honey. In the centre of the
earth is the mountain caUed Maha M^ru (4), which, from its
base to its summit, is 168,000 yojanas in height. On its top
is the d^wa-loka called Tawutisd, of which Sekra is the regent,
or chief. Between Maha M^ru 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 Meru 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. B 2

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. Uturukurudiwayma (7),
in shape like a square seat, and 8,000 yojanas in extent, on
the north of Maha M^ru. 2. Purwawidesa, in shape like a
half-moon, and 7,000 yojanas in extent, on the east of Maha
M^ru. 3. Aparagodana, in shape like a round mirror, and
7,000 yojanas in extent, on the west of Maha Meru. 4.
Jambudwipa, three-sided, or angular, and 10,000 yojanas in
extent, on the south of Maha M^ru. Of these 10,000 yoja
nas, 4,000 are covered by the ocean, 3,000 by the forest (8)
of Himdla (the range of the Himalayan mountains), and 3,000
are inhabited by men.
The sakwala in which Gotama appeared is caUed 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 caUed Bodhi-man-
dala, which is, as it were, its navel ; and this chcle is so
caUed because it contains the bodha, or bo-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 Gotama 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 Purwawidesa, whilst at the same time it is
setting in Uturukuru, and it is midnight in Aparagoddna.
Again, when the sun rises in Aparagoddna, it is mid-day in
Jambudwipa, sunset in Purwawidesa, and midnight in Uturu
kuru. "When the sun, moon, and stars, go to the other side
of the circle of rocks nearest to Maha M^ru, caUed Yiigand-

I. THE SYSTEM OF THE UNIVERSE. 0
hara, they appear to set to the inhabitants of Jambudwipa.
The sun and moon are at regular intervals seized by the
asurs Pahu and K^tu ; 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 M^ru
to the extreme circumference of the sakwala, and from the
extreme circumference to Maha M^ru.
V. There are six d^wa-lokas (worlds in which there is the
enjoyment of happiness), and sixteen brahma-lokas (in which
the enjoyment is of a more inteUectual character, graduaUy
verging towards supreme tranquihity and utter unconscious
ness). (10). Under the rock Maha M^ru is the residence of
the asurs. The principal narakas (places of suffering) are
eight in number (11).
VI. The earth, inhabited by men, with the various conti
nents, lokas, 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 wiU 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.
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 faihng of the seminal rain to the formation
of the sun, moon, rocks, oceans, &c., there are 20 antah-
kalpas. This period is caUed a wiwaxtta^asankya-kalpa.
After the elapse of 20 antah-kalpas more, a great rain
begins to fall; and this period is caUed a wiwarttastayi-
asankya-kalpa.

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 de
struction. 3. Of formation. 4. Ofthe contmuance of forma
tion. These four asankya-kalpas make a maha-kalpa.

1. An Asanhja.
Were all the mould of which the Great Earth is composed to he
counted in molecules the size of the seed called tihhatu ; or all the
water of the four great oceans, in portions diminutive as the rain
drop ; the result would be a number 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 vporlds 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 magni
tude may be gained from the following scale of numeration.*
10 decenniums . . make . . 1 hundred.
10 hundreds  1 thousand.
100 thousands  1 laksha.
100 lakshas  1 koti, or kela.
100 lakshas of kotis  1 prakoti.
koti of prakotis  1 kotiprakoti.
,, kotiprakotis .... 1 nahuta.
,, nahutas  1 ninnahuta.
„ ninnahutas  1 hutanahuta.
,, butanahutas .... 1 khamba.
,, khambas  1 wiskhamba.
„ wiskhambas .... 1 ababa.
,, ababas  1 attata.
„ attatas  1 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 se
veral 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. lit must be understood that where no authority is given the
stateraent appears in different works.

I. THE SYSTEM OF THE UNIVEESE.
koti of ahahas . . make . . 1 kumuda.
kumudas  1 gandhika.
gandhikas  1 utpala.
utpalas  1 pundarika.
pundarikas  1 paduma.
padumas  1 katha.
kathas  1 maha katha.
maha kathas .... 1 asankya.*

2. The Kalpas.
From the time that the age of man increases from ten yearsf to
an asankya, and decreases from an asankya to ten years, is an antah-
kalpa. Were the surface of the earth to increase in elevation 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 adhomukha. From
the period in which men live ten years, to that in which they live
an asankya, is an urdhamukha yuga ; and from the period in which
they live an asankya, to that in which they live ten years, is an
adhomukha yuga. The four utsarppani yugas are called kali, dwa-
para, treta, and krita, respectively; and the four arppani yugas,
krita, treta, dwapara, and kali. Were the krita yuga divided into
four parts, the whole four would be good ; were the treta divided
in the same way, three would be good ; were the dwapara thus
divided, two would be good ; and were the kali thus 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
Korosi, As. Res. xx. The brahmans have a number called a par^rddha,
which is represented by 15 (and sometimes 18) places of figures.
t " In the Kali age a man wUl be grey when he is twelve ; and no one will
exceed twenty years oflife." — Wilson's Vishnu Pur&na.

8 A MANUAL OF BUDHISM.
one would be good.* It would be as 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 sunya and asunya kalpas. It is only in the asunya
kalpas that the Budhas appear; they are distinguished by the
names of sara, manda, wara, saramanda, and bhadra kalpas. When
one Budha is born in a kalpa, it is called sara; when two, it is
called manda ; when three, wara ; when four, saramanda; and when
five, bhadra. It is only after very long intervals that the bhadra
kalpa occurs. f 3. The Sahwalas.
One thousand sakwalas are called sahasri-lokadhatu. Ten lacs
of sakwalas are called madyama-lokadhatu. One hundred kelas
of sakwalas are called maha-sahasri-lokadhatu.
That space is infinite ; that the beings inhabiting it are infinite :
and that the sakwalas are infinite,^ 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 treta, 1,296,000 years; the
dwapar, 864,000 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.
f The brahmanical kalpa, equal to the whole period of the four yugs, con
sists of four thousand three hundred and twenty miUions of solar years,
which is a day of Brahma ; and his night has the same duration. Three
hundred anjd 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 tb 4,320,000.— Professor H. H. Wilson. The chronology of
Manetho appears to have been constructed upou simUar principles, ashis
dynasties are so arranged as to fill up an exact number of Sotliaic circles, or
periods ofthe star Silius, each comprehending 1460 Julian, or 1461 Egyptian
years. — Boeckh's Manetho : Grote's History of Greece, iii. 448.
X The doctrine of an infmity of worlds was taught in Greece by Anaxi-
mander and Xenophaues, contemporai-ies of Gotama 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 thinlc 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 ai-e entirely dissimilai-. ^
§ There are four things which cannot be comprehended by any one that is
not a Budha. 1. Karma-wisaya, how it is that efiects are produced by th?

I. IHE SYSTEM OF THE UNIVEESE. »
On a certain occasion, when Gotama Budha delivered the dis
course called the Arunawati-sutra, 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 Gotama,
on hearing this, respectfully enquired how many sakwalas are en
lightened by the rays of a supreme Budha, when he says bana.
Gotama 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 ; hut 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 as 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 Gotama 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 dewa ? ' In the
midst of their surprise, the glory of Budha is seen in the sky, which
disperses the darkness of all the sakwalas ; infinite though the
sakwalas be, they all receive at that time the same degree of light ;
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-lokas.
3. Loka-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.
and all 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 Meru ; 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 per
son 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 Meru, the sound would he
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-
nah&rL) 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 anantawada. To conclude that the
world is finite vertically, but infinite horizontally, is the error called
anantanantawada. To conclude that the world is neither finite nor
infinite, is the error called nawantananantawada. These errors are
enumerated by Gotama Budha in the Brahma-jala-sutra, as being
professed by some of the heretics included in the sixty-two sects
that existed in his day.
4. Maha Miru.
Maha Meru,* at the summit and at the base, is 10,000 yojanas
in diameter, and in circumference 31,428 yojanas, 2 gows, 22 isubus,
* This mountain, which appears to be an exaggeration of the Himalayan
range, was known to the Greeks by the name of Meros, and was regarded
by them as connected with the legend of Dionysus, who was concealed in
the thigh, firjpog, of Zeus. " Two truncated cones, united at their bases,
may give an idea of the figure of this mountain." — Sangerman6's Burmese
Empire. The 'Vishnu Purana says, that it is in the centre of Jambudwipa,
its height being 84,000 yojanas, aud its depth below the surface of the earth
16,000. There seems to be some uncertainty among the PaurSmcs as to its
shape. In the sacredness 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
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.

I. THE SYSTEM OF THE UNIVEESE. 11
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 30,000 yojanas in diameter, and in
circumference 94,285 yojanas, 2 gows, 68 isubus, 11 yashtis, and
3 cubits ; and in 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.f The summit is the abode of Sekra, the
regent or chief of the dewa-loka called Tawutisa ; and around it
are four mansions, 5000 yojanas in size, inhabited by nagas, ga-
rundas, khumbandas, and yakas. At the four points, and the four
half-points, Maha Meru is of a different colour, and the same co
lours 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 Trikuta-parwata, 30,000 yojanas in
height. * 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 kr6sas,
which at 8000 cubits or 4000 yards to the kr6sa or k6s, will be exactly 9 miles.
Other computations make the yojana but about 5 miles, or even no more
than 41 miles." — Wilson's Sanscrit Dictionary. " The Markandeya states
that 10 paraminus=l parasfikshma; 10 paras6kshmas=l trasarenu ; 10 tra-
sarenus=l particle of dust; 10 particles of dust=l hair's point; 10 hairs'
points=l likhya ; 10 likhyas=l yuka ; 10 yukas=l heart of barley ; 10 hearts
of barley=l grain of barley of middle size ; 10 grains of barley=l finger, or
inch ; 6 fingers=l pS.da, or foot (the breadth of it) ; 2 feet=l span ; 2 spans
=lcubit; 4oubits=lstaff ; 2000 staves=l gavydti; 4 gavytitis=l yojana." —
Wilson's Vishnu PurSna. The Singhalese say that 7inches=l span ; 9 spans
=1 bow ; 500 bows=l hetekma ; 4 hetekmas=l gowa (gavyuti) ; 4 gows=l yo-
duna (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.
t " A brazen anvil, falling from the sky.
Through thiice 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 CXrcles.
Between Maha Mferu and the circular wall of rock* bounding the
Great Earth, called the sakwala-gala, are seven f concentric circles
of rocks : Yugandhara, Isadhara, Karawika, Sudarsana, Nemend-
hara, 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. ITie Oceans.
Between the different circles of rocks there are seas,J the water
of which gradually decreases in depth from Maha Meru, near which
it is 84,000 yojanas deep, to the sakwala-gala, near which it is only
* The Mahomedans believe that there is a stony girdle surrounding the
world, which they call Koh Kaf.
t The idea of the seven concentric circles around Meru, 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 (the 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 Bh^igavata, 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.
J 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 NUe, 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 that the 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
thau that of those Hindus who believe that it is borne upon a tortoise. When
MUinda, king of Sigal, said to N&.gas^na 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
Ajaty5.&,sa. "The supreme being placed the earth on the summit of the
ocean, where it floats lilce a mighty vessel, and from its expansive surface
does not sink beneath the waters?'— Wilson's Vishnu Purlina.

I. THE SYSTEM OF THE UNIVEESE. 13
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, Ajha-
roha, and Maha Timi, some of which are two hundred yojanas in
size, and others a thousand. f 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 fiame of fire, or the orb of the
sun, it is called Agniraali. 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, prawala, it is called Prawala Nalamali. There
are waves that rise 60 yojanas, called Mahinda ; others that are
50 yojanas high, called Ganga; and others 40 yojanas, called R6-
hana. When a storm arises, the waves are thrown to an immense
height, after which they roll with a fearful noise towards Maha
Meru, on the one side, or the sakwala-gala on the other, leaving a
pool or hollow in the trough of the sea, called Walabhamukha.
In a former age, when Gotama Budha was the Bodhisat 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 Bodhisat, by the power of a
charm with which he was acquainted, caused the ship to go, J in
one day, to Bharukacha, in Jambudwipa, at which place they landed,
* " 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."
— Sangermano's Burm. Emp.
t " 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 per
haps the ship sailed very slowly? The rabbi Dimi says, A rider shot an
arrow, and the ship flew faster thau the arrow ; and yet it took so long time
to pass between the two fins of this fish." — The Talmud.
J The mariners of Phoeacia, according to Homer, had ships endowed with
consciousness, that required no steersman.

14 A MANUAL OF BUDHISM.
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. A.s they are
composed of equal portions of salt and water, the sea is called sa-
mudra. 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. {Siiryddgamana-siitra-
sannL) 7. Uturuhurudiwayina.
The square-faced* inhabitants of Uturukurudiwayina, on the
north f of Maha Meru, are never sick, J 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 any
thing, it is not necessary that they should go to it to receive it, as
the tree extends its branches, and gives whatever is desired. When
* It 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 (phocGS vitulinse) 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.
X There is a resemblance, in position and general character, between the
inhabitants of Uturukuru and the Hyperboreans. This happy people, dwel
ling beyond the influence of Boreas, never felt the cold north wind. Then-
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 auy of the usual ac
companiments of senility. " Neither disease nor old age is the lot of this
sacred race, whUe they Uve apart from toU and battles, midisturbed 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. — MiUler'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 aU 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 untU death to retain the age of fifteen.
II The horn of Amaltheia, given by Zeus to the daughters of MeUsseus,
was endowed with such power, that whenever the possessor wished, it in
stantaneously became filled with whatever was desired.

I. THE SYSTEM OF THE UNIVEESE. 15
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 dewas. There is no rain, and no houses are required. In
the whole region there is no low place or valley. It is like a wil
derness 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 thou
sand years old; and all this time they enjoy themselves like the
dewas, by means of their own merit and with the assistance of the
kalpa tree. When they die they are wrapped in a 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 horn as dewas or as men, and never in any of the four hells.*
(^^Pujdwaliya.') 8. The Great Forest.
The great forest is in the northern part of Jambudwipa,f which,
from the southern extremity, gradually increases in height,:]: until it
attains an elevation of 500 yojanas, in the mountains of Gand-
hamadana, Kailasa,§ Chitrakuta, and others, there being in all
84,000. II These mountains are inhabited by an infinite number of
* On the erection of the great thdpa at Auur&dhapura, b.c 157, two sa-
manera priests repaired to CTturukuru, 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. — Tumour's Maha-
wanso, cap. xxx. During a period of famine, Mugalan, one of the principal
priests of Gotama Budha, proposed to invert the earth, and requested per
mission to take the whole of the priests meanwhUe to TTturukuru. — Gogerly,
Essay on Budhism, No. 2, Journ. Ceylon Branch Royal As. Soe.
t The whole diameter of Jambu-dwipa has been said to be 100,000 yojanas.
— Wilson's Vishnu Purana.
X 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 generaUy. 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 Indus is said to be at the north
of this moimtain.
II In other places it is said that the principal mountain in the forest of
HimSla is Sweta. By modem geographers Dhawalagiri is reckoned as the
highest mountain in this range. Both sweta and dhawala signify white, and
we might take it for granted that both names refer to the same eminence,
were it not that all the peaks in thia region are white, from their crown of
everlasting snow.

16 A MANUAL OF BUDHISM.
dewas and yakas, and are beautified by 500 rivers, fllled with the
most delicious water, and by the seven great lakes, among which is
the Anotatta-wila.* This lake is 800 miles long, and as many
broad and deep ; and there are four places in it in which the Budhas,
Pase-Budhas, rahats, and rishis are accustomed to bathe; and six
other places where the dewas 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 refreshment and pleasure. There are moun
tains of gold on each of the four sides, 800 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 Chitrakuta, enriched with all kinds of
gems ; Kalakuta, of the colour of antimony ; and Gandhamadana,
of a red colour. In the last-named mountain there is a golden
cave, and there are two others of silver and gems, provided with
seats, which the Budhas and others frequently 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 Pase-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
Anotatta-wila, and a fourth scatters around all kinds of sweet-
scented flowers. The Pase-Budhas here perform the rite of ab
stract meditation called dhyana. On the four sides of Anotatta
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 round
the lake, then rushes from the midst of a rock, and fiows 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
* This lake is caUed in Tibetan Ma-dros, and is identified as the great
lake ManassarovSra.
t By Csoma Korosi 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 M6ru, and are the Sita, Alakanand&, Chatshu, and Bhadr&,
flowing from the Ganges as their source. Mr. Faber, in his Pagan Idolatry,
thinks that they represent the four rivers of Eden.

I. THE SYSTEM OF THE UNIVEESE. 17
through the sky for the' space of 60 yojanas, and strikes against the
rock Tiyaggala. 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 Mountains, 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
streams, 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 though the sky it is called Akasa-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. (^Sur-
yddgamana-sittra-sanni.) The seven great lakes are Anotatta, Karnamunda, Rathakara,
Chaddanta, Kunala, Sihapratapa, and Mandakini. In the centre
of the Chaddanta lake, 12 yojanas in extent, is water as clear as a
mirror. Next to this water there is a space, one yojana 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 particular kind
of rice, called rat-hel, so plenteous that all the people in Jambud
wipa 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, surround
ing each other, in concentric circles. In like manner, around Man
dakini, each half a yojana in breadth, are 12 different spaces or
floral belts.
In the forest of Himala 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 generaUy
supposed to be the golden-winged swan. It is said the Nile-Ibis (Ibis reli
giosa) is StUl caUed Abu Hansa by the Arabs of Egypt, I have sometiraes
thought that there may be some connexion between the hansa ot the Hindus
and the ivyi of the Greeks. lynx was the daughter of Pan, or of Echo, me
tamorphosed by Hera, out of revenge, into the bird caUed lynx (lynx tor-
quUla).

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
kesara. 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 kesara lion,* which also eats fiesh,
has its mouth, tail, and the soles of its feet, of a red 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.f 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 quad
rupeds, become alarmed, and hasten to their separate places of re
treat. 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 kokUa 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 listen
ing. 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. Prakrama Bahu, who
reigned at Polonnaruwa, in 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 bhumatu-dewata,
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
* It has been supposed that the word Csesar is derived from the Sanskrit
k6sa, hair, and that the future emperor was so called because he had much
hair on his head when he was born.
t 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 vermiUion,
with a tidck coat of hair like a dog.'

I. THE SYSTEM OF THE UNIVERSE. 19
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 immortal
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. f 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.]:
{S'kryodgamana-siitra-sanni.') * This fable may have had its origin in an exaggerated account of the
deodar or Himalayan cedar, cedrus deodara. " 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 and a circumference of 30 feet. Wheu 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 catskin of a bright
yeUow colour, so that the tree when in full blossom appears covered with a
rich mantle of gold. These catskins 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, becoraes 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. Boyle.
t 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 atterapt to take it away,
and inflict on them some punishment. — Thornton's Gazetteer. PhUostratus,
in his Life of Apollonius, mentions griffins as among the fabulous animals
that guarded the gold of India.
X In the native authorities there usuaUy foUows, after the above state
ments, a Ust of the names of the principi places in Jambudwipa, which
with sUght variations is frequently repeated ; but it is evidently a modern
compUation, and must have been made by sorae one who had not visited the
continent of India. There are several coimtries knovra 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 famUiar ; they eaU
the same place at one time a city and at another a county, and seldom re
member to what particular class any given place belongs. Their rahats
coiUd fly through the air, and visit at wUl 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 Meru and the continents
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 aU faults by Gemma Prisius, 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. — Eosbroke's Monachism.

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 hoth its surface and inner material are extremely hot. ^
The disk of the moon is 40 yojanas in diameter, and 147 in cir
cumference ; 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 sak
wala-gala is the loka called Chaturmaharajlka, in which there are
three paths adorned with all kinds of beautiful mansions and gar
dens, 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, accompanied by the stars that are in the 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 j-ojanas ;
and in one breath 125 yojanas. Its rays extend 900,000 yojanas.
Thus the sun gives'light to the whole of the four continents.
* The Singhalese universally regard the moon-beam as diffusing cold. This
was also the opinion of Anaxagoras ; and modem science has proved that
there is a real connection between the clearness of the atmosphere aud 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 iu 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 cleai-, and the air be
StiU, the cold produced in this way during the night is often very great. On
the 2nd of January, 1841, a register therraoraeter left by me on a tuft of
grass in the Marandahn cinnamon garden, near Colombo, showed iu 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 teraperature of the soU of 80°
in the course of twenty-four hours ; and when the nights are clear and stUl,
simUar results may always be expected." — Meteorology in Ceylon, Ceylon
Miscellany, July, 1843.
t It was in the age of G6tama 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 simUar aperture, whioh at certain times being shut causes
what is caUed an eclipse. But not long afterward Anaxagoras taught that
the moon is an opaque body receivmg its Ught fi-om 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 arc different climates and zones in the world.

I. THE SYSTEM OF THE UNIVEESE. 21
From the month Asala (July) in each year, it gradually passes
further from Meru and nearer to the sakwala-gala ; then from the
Pure nekata in the month Durutu (January) in the same way, for
the space of six months it passes gradually further from the sak
wala-gala, and nearer to Meru.
When the sun and moon are in the Goat-path, there is no rain
in Jambudwipa ;* when they are in the Serpent-path there is much
rain ; and when in the Bull-path, there is a moderate quantity of
both rain and heat.
The rays of the sun are always powerful, though they appear 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 Rahu ; and from all these causes united.
From the day of the full moon in the Keti nekata, in the II masa,
though it be the hemanta, 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 gimhana, 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, hy 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 is allayed ; 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 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
48,500 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 padas (each being the fourth part of a nekata), and
* " 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 iu 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 aud noise, they drag the cable contrary ways, the one party endea
vouring to get the better of the other ; and they thinlc, 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.
10 grahanas, seizures (or eclipses). It moves in a path called
Megha, which is 2,250,000 yojanas in circumference. It is ac
companied by the dewas of rain, called Abra ; the dewas of dew,
called Mahika ; the dfewas of mist, called Dhuma ; the dewas of
dust, or motes, called Raja; andthe asur Rahu. The regent of
the moon descended to take refuge in Gotama Budha, when at
tacked 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
poya, 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 yojanals ; frora this time it daily becomes larger, untU 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 1,600,000 yojanas from the moon, the
solar rays are not able to overpower the lunar brightness, and there
fore 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, as it is directly under the sun, its light is entirely obscured,
and it does not appear at all.* {Milinda Prasna.)
* Nearly aU 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 materiaUy from the systems
now considered to be the most popular upon the continent of India. 1. The
Jainas maintain that Meru is in the centre of the earth, eu-ound which lies
Jambudwipa ; that the earth is without support, and is continuaUy faUing 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
taught by modern astronomers) ; and that the moon is 80 yojanas above the
sun, beyond which are the planets, at a stUl greater distance. 2. The Pu-
r&nas teach that Meru 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 horizontaUy over the plane of
the earth, appearing to set when they go behind Meru ; that the moon is
twice as far from the earth as the sun ; and that eclipses are caused by the
monsters Ra.hu and Ketu, who then lay hold of the sun and moon. 3. The
Jyotishis, or foUowers of the Siddhantas, teach the true size and figure of the
earth, but plaoe 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-
r&nas. — Wilkinson, Journal Ben. As. Soe. 1834.

I. THE SYSTEM OF THE UNIVEESE.

23

When the heavenly bodies go to the other side of the Yugandhara
rocks, they appear to set to the inhabitants of Jambudwipa. The
sun and moon are at regular intervals seized by the asurs Rahu and
Ketu ;* and these periods are called grahanas or seizures (eclipses).
There are twelve rasis, or collections (signs of the zodiac) :
1. Mesha, a red ram. 2. Wrashaba, a white bull. 3. Mithuna, a
woman and man, of a blue colour, holding an iron rod and a lute.
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, 31 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.
1. Bak has . 30 55 32
2. Wesak . . 31 24 12
3. Poson . . 31 36 38
4. TEsala . . 31 28 12
5. Nikini . . 31 2 10

6. Binara

30 27 22

Months. days, hours, min.
7. Wap has . 29 64 7
8. II .... 29 30 24
9. Unduwap . 29 30 53
10. Durutu . . 29 27 24
11. Nawan . . 29 30 24
12. Medin-dina . 30 20 21

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
rasis do for the sun) are named thus: — 1. Assuda. 2. Berana.
3. Kceti. 4. Rehena. 5. Muwasirisa. 6. Ada. 7. Punawasa.
8. Pusa. 9. Aslisa. 10. Manekata. 11. Puwapal. 12. Utrapal.
13. Hata. 14. Sita. 15. Sa. 16. Wisa. 17. Anura. 18. Deta.
19. Mula. 20. Puwasala. 21. Utrasala. 22. Suwana. 23. De-

* As the beUef that ecUpses are caused by Ra,hu is foimded in expUcit and
positive declarations contained in the Vedas and Purinas, that are considered
to be of divine authority, the native astronomers have cautiously explained
such passages iu those writings as disagree with the principles of their own
science ; and where reconcUiation is impossible, have apologised, as well as
they can, by observing that certain things, " as stated in the Sastras, might
have been so formerly, and may be so stUl ; but for astronomical purposes,
astronomical rules must be foUowed !" — Sam. Davis, As. Res. u.

24 A MANUAL OF BUDHISM.
nata. 24. Siyawasa. 26. Puwaputup^. 16. Utraputupa. 27. Re-
wati.* There are nine grahas or planets : — 1. Rawi, the sun. 2. Sukra,
Venus. 3. Kuja, Mars. 4. Rahu, the asur. 5. Sseni, Saturn.
6. Chandra, the moon. 7. Budha, Mercury. 8. Guru, Jupiter.
9. Ketu, the asur. 10. The Dewa-L6kas and Brahma-LdJcas.
The dewa-loka called Chaturmaharajlka 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 dwellings of the
dewas. The four guardian dewas, Dhratarashtra, Wirudha, Wiru-
paksha, and Waisrawana, have palaces on the summit of the Yu
gandhara 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 dewa 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 are mounted on blue horses. The d6wa 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 Wirupaksha is on the west. His at
tendants are the nagas, a kela-laksha in number, who have red gar
ments, hold a sword and shield of coral, and are mounted on red
horses. The dewa 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 Waisrawana is on
the north. His attendants are the yakas, a kela-laksha in number,
* The Arabians have a similar division of the zodiac, and by them the
lunar mansions are called manzils. It was thought by Sir WUliam 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 farailiar 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 raost of the ancient authorities.

I. THE SYSTEM OF THE UNIVEESE. 25
who have garments adorned with gold, and are mounted on horses
shining like gold. The dewa 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* dewa-lokas : — 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 dewas live
500 of these years, their age is equal to nine millions of the years
of men. 2. Tawutisa,f the dewa-loka of Sekra, or Indra, on the
summit of Maha Meru, 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.j
5. Nimmanarati, in which one day is equal to 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 1600 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 rupa-brahma-lokas are 16 in number,§ rising above each other
* The Pur&nas teach that there are seven 16kas, or spheres, above the earth.
1. Prajapatya, or Pitri 16ka. 2. Indra 16ka, or Swerga. 3. Marut loka, or
Diva loka, heaveu. 4. Gandharba loka, the region of celestial spirits ; also
called Maharloka. 5. Janal6ka, or the sphere of saints. 6. Tapasloka, the
world of the seven sages. 7. Brahma loka, or Satya 16ka, the world of in
finite wisdom and truth. There is a sectarial division of an eighth world,
caUed Vaikuntha, or Goloka, the high world of Vishnu. — WUson's Vishnu
Pur&.na. t In forraer ages there where four individuals who went to Tawutisi with
human bodies, viz. the famous musician GuttUa, and the kings Sadhina, Nimi,
and Maha MandhWu.
X When the monarch DutthagSmini was near death, the assembled priest
hood chaunted a hymn, and from the six dewa-lokas, as raany dewas came
in six chariots, each entreating him to repair to his own 16ka ; but the king
sUenced 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
attached theraselves to the chariots and remained pendent. He then said to
a priest, " Lord, which is the most delightful dewa-loka ? " The priest re
plied, " It has been held by the wise that Tusitapura is a deUghtful dewa-
loka. The aU-compasionate Bodhisat, Maitri, tarries in Tusita, awaiting his
advent to the Budhaship." — Tumour's Mahawanso, cap. xxxiv.
§ In the rdpa-brahma-lokas there are no sensual pleasures, and there is no
pain, the enjoyments being inteUectual, although there is bodily form, re
sembling in sorae measure that which St. Paul may mean by " a spiritual
body." — Gogerly, Essay on Budhism ; Journ. Ceylon Branch Royal As. Soe.

26

A MANUAL OF BUDHISM.

in the following order, the figures denoting the number of maha
kalpas in the age of the brahmas inhabiting the several lokas.
Maha ialpas. Maha kalpas.
1. Brahma Parisadya one-third
2. Brahma Purohita . one-half

3. Maha Brahma
4. Parittabha . .
5. Apramana .
6. Abhassara .
7. Parittasubha
8. Appramanasubha

1
24 8
1632

9. Subhakirnnaka .

64

10. Wehappala . .

500

11. Asanyasatya* .

500

12. Awiha . . .

1000

13. Atappa . . .

2000

14. Sudassa . . .

4000

15. Sudassi . . .

8000

16. Akanishtaka

16,000

The arupa-brahma-lokas f are four in number, and the inhabitants
live according to the number of maha kalpas here enumerated : —
Maha kalpas.
1. Akasananchayatana .... 20,000
2. Winyananchayatana .... 40,000
3. Akinchannyayatana .... 60,000
4. Newasannyanasannyayatana . 80,000J
Thus if the ages in the six dfewa-lokas and twenty brahma-lokas
be added together, it will give a total of 231,628 maha kalpas,
12,285,000,000 years. 11. The Narakas.
There are eight principal narakas, or places of torment : — 1. San-
jiwa. 2. Kalasutra. 3. Sanghata. 5. Rowrawa. 5. Maha Row-
rawa. 6. Tapa. 7. Pratapa. 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. Each 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. §
* The inhabitants of this world remain during the fuU period of their ex
istence in the 16ka in a state of unconscious existence. — Gogerly, Journ.
Ceylon Branch Royal As. Soe.
t The inhabitants of these worlds have no riipa, no bodily form.
X 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 approxiraation to nirw&na. Gogerly, ib.
§ The naraes by which the place of punishment for the wicked is most
frequently designated, are in themselves evidenoe that the locality to which
they refer was supposed to be situated within the earth, or in some place con-

I. THE SYSTEM OF THE UNIVEESE. 27
Under the great bo-tree, at the depth of 100 yojanas,* is the roof
of Awichi, the fiames 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 powerful manner, and with great noise
and tumult, so that any ship coming near would be undoubtedly
destroyed.! This naraka is called Awichi, from a, negative, and
w'lchi, refuge, because it affords no way of escape ; it allows of no
intermission to its misery.
There is also the hell called Lokantarika, which is the intervening
space between every three sakwalas. In this world, there is above
neither sun, moon, nor light ; and below there is water, extremely
cealed ; as, sheol, hades, infemum, heU. Among the Celtic Druids the abyss
whence the waters burst forth at the deluge of Gwyn, and the abode of the
evU principle, was caUed annwn, the deep. And it was in ' ' bottomless per
dition" that MUton's place of doom was situated, where
" Hope never comes
That comes to all : but torture without end
StUl urges, and a fiery deluge, fed
With ever-burning sulphur unconsumed."
* Horaer makes the seat of heU as far beneath the deepest pit of earth as
the heaven is above the earth, II. vui. 16. VirgU makes it twice as far, .^En.
vi. 677 ; and MUton thrice as far, Par. Lost, i. 73. — ^Bishop Newton's MUton.
t The position of these heUs, and the effect produced by their flames, re
mind us of the molten sea that is regarded by geologists as existing iu the
interior of the globe. The flames issuing forth from a volcanic crater, with
irregular intermissions, bear some resemblance to the rise and roUing, in un
equal masses, of the great billows of the ocean. The earlier Budhists were
famUiar 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
to their thermal character, they represent them as places coraparatively cool.
There are siraUar 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, aud streams of wet
mud. Periphlegethon flows into an extensive district burning with fierce
fire ; where it forms a lake larger than our own sea, boUing with water and
mud. From hence it moves in circles round the earth, turbid and rauddy." —
Plato's Phsedo. This periphlegethon was supposed to be universally pre
valent in the interior of the globe. " Volcanic scorise and lava streams were
portions of periphlegethon itself, portions of the subterranean melted and
ever-moving mass."' — Humbolt's Kosraos.

28 A MANUAL OF BUDHISM.
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 ap-
pearance is only for a moment, like the lightning, no sooner seen
than gone.
The inhabitants of Sanjiwa live 500 years, each year being the
same length as a year in Chaturmaharajika, so that their age is
160,000 kelas of the years of men. In Kalasutra the age is
1,296,000 kelas of years. In Sanghata it is one prakoti and 368,000
kelas. In Rowrawa, it is eight prakotis and 2,944,000 kelas. In
Maha Rowrawa, it is sixty-four prakotis and 3,568,000 kelas. In
Tapa, it is 530 prakotis 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 sam-
pattikara-maha-megha. It is formed through the united merit of
all beings (who live in the upper brahma-lokas 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 kela-
laksha of worlds destroyed hy 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 Sekra
appears, which is the first formation. Then the lower brahma-lokas
and the dewa-lokas are formed in the place of those destroyed ; and
some of the brahmas from the upper lokas, either on account of the
inferiority of their merit, or because their period of residence in
those lokas is complete, appear in the brahma-lokas now formed,
whilst others appear in the four superior dewa-lokas. The water
gradually diminishes, until it reaches the place of the former earth,
when a great wind arises, and by its infiuence completes the evapo
ration of the water. The earth is at first formed of a mould that in
taste is like the food of the dewas, or like the honey that is distilled
in the cup of the lotus. The whole surface of the earth is of a
* " By what means is it that so great a 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
becomes further concentrated, and acquires further consistency. It then
begins to evaporate, and gradually subsides." — Commentary on the Patisam-
bhidan.

I. THE SYSTEM OF THE UNIVEESE. 29
golden colour, like the kinichiri flower, a delightful fragrance
arising therefrom ; whilst a liquid like the drink of the dewas 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 of a kalpa. To point out this place, a lotus appears ;
and if a Budha is to be horn in that kalpa a flower will be ex
panded ; but if there is to be no Budha there will be no fiower. 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-loka 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 loka called Abhas
sara 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,
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 dewas from a Kamawachara dewa-16ka,f
pitying the condition of the world, appears with disordered hair,
eyes streaming with tears, and a form of woe. Arrayed in gar
ments 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 kela-
laksha of worlds will be destroyed by fire ; and as many earths,
* 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.
t AU the worlds under the brahma-16kas are called k&mawachara.

30 A MANUAL OF BITDHISM.
sakwala rocks, Himala forests, rocks encircling Mferu, heavens, suns,
and moons, will be involved in this destruction, which will extend
to the brahma-lokas ; 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 dewa, 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 dewa of many ages.f
On hearing this declaration, the men and dewas 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-loka.
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 rain has risen so high as that cattle might
nibble it, no more rain will descend. The clouds entirely disappear;
there is no more rain for a hundred thousand years ; all forests are
parched up ; men suffer much from hunger and thirst, and then die;
the dewas 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 dewa-lokas, and
afterwards in the brahma-lokas ; 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 bums 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 dewa of the previously
existing sun, terrified by the greatness of the heat, is born in a
* This warning is called. kappa-k61&h.ala. There are in all five warnings,
or presentiments : — 1. Kappa-k614hala ; previous to the destruction of lie
world. 2. Chakrawartti ; a himdred years previous to the 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-stitra. 5.
Moneyya ; seven years before Budha explains the Moneyya-pUiwet, or ordi
nances of the rahats.
t This mission of the dSwa 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. iu. 20 ; 2 Pet. u. 6.

I. THE SYSTEM OF THE UNIVEESE. 31
brahma-loka, through the power of dhyana. The sun still remains
in the sky, but there is no living existence connected with it. Sekra,
and the rest of the dewas, through the power of the rite called wayo-
kasina, are born in the Parittasubha and other brahma-lokas.
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 flre, and then entirely disappear. Thus
all the elements, from the Awichi-naraka below to the Maha Brahma-
loka 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 after
wards 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 wUl 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 evaporated. 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 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 Meru send forth smoke ; and there is thicker smoke, and stiU
thicker, in succession. As when a flre 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 Meru, sends forth one
unbroken volume of smoke, which becomes thicker and blacker, the
longer it continues to rise.
There is then the appearance of a seventh sun. The earth and
Meru are burnt up. The flame reaches to the brahma-lokas.
Pieces of rock, from 100 to 500 yojanas in size, are split from Meru,
fly into the air, and are there consumed. Thus the earth and Meru
are entirely destroyed, so as to be no more seen. Not even any

32 A MANUAL OF BUDHISM.
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, thundering, until the work of destruction
is perfect. From Awichi to the brahma-loka 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 Tejo-sangwartta.
A hundred thousand years previous to the destruction of the earth
by water, a dewa appears to warn aU 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 Kharodaka begins to fall ; at first in small drops, but
gradually increasing in size until they are as large as a palm-tree,
This rain is so acrid that it dissolves entirely the earth and all
things connected with it, after which the body of water thus pro
duced 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 stUl 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 Ajatakasa and the brahma-loka 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 in
terval, 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 fear
ful noise, and reducing them to powder by the concussion, so that
they entirely disappear. The wind called Prachanda arises from
* The Commentary on the sacred text says, " Whenever the kappo is
destroyed by water, it perishes by the water below Subhakiuno." — Turnom-'s
Annals, No. 3.

I. THE SYSTEM OF THE UNIVEESE. 33
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, Himala against Himala, Meru against Meru,
sakwala-gala against sakwala-gala, dewa-loka against dewa-loka,
until the whole are destroyed. This destruction includes all places
between the world of men and the ninth brahma-loka, called Sub
hakirnnaka, 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-loka, called Wehappala,
is 13,320,600 yojanas ; and the whole space between Ajatakasa and
the tenth brahma-loka disappears ; it is abandoned by all beings,
and becomes dark and void. The dewas are born, through the ex
ercise of the meditative rite called bhawana, in the brahma-lokas
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-lokas ;
or if still under the power of demerit, the merit they have received
in births long previous exercises its power, and prevents them from
going to a place of pain.* The destruction produced by the agency
of wind is called Wayo-sangwartta. {Suryddgamana-sittra-sanni.)
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 anything answer
ing 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.f Whether the medium of de-
* 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
file. 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 raen after their decease). — WUson's Vishnu Purtoa.
t According to the .systera of the Brahraans, the ten lower worlds are par
tiaUy 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 raaha pralaya, or complete destruction of the whole
universe ; all things being utterly annihUated and reduced to entire nothing-

34 A MANUAL or BUDHISM.
struction be fire, water, or wind, it is equally complete. But it is
not to be supposed that these effects are produced by any innate
power of their own. As the world is at flrst produced by the power
ness ; or, if we adopt another idea, aU things being merged in the deity, untU
Brahm shaU awake and a new world be manifested. "That immutable
power, Brahma, by waking and reposing alternately, re-vivifies and destroys
in eterual succession, the whole assemblage of locomotive and imraoveable
creatures." — Manu, Inst. i. 67. "The Brahma-mim&.nsa (or Vedanta) en
deavours to reconcile the existence of moral evil under the govemment of an
all-wise, all-powerful, and benevolent providence, with the absence of free-
wUl, 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 him 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 thiugs from their degeneracy, wUl 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 Pythagorsis,
and raay 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 dwcipov, 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, " AU is, and is not ;
for though in truth it does corae into being, yet it forthwith ceases to be."
— Lewis, Biograph. Hist. PhU. i. 1 1 1 . Plutarch says, that the shaking of the
four bars within the circular apsis of the sistrum represented the agitation of
the four elements within the compass of the world, by which aU things are
continually destroyed and reproduced. The Gnostics of the Alexandrian
school taught that as the Godhead ean never have been imemployed, an
endless series of worlds must have preceded the present, and an endless
series of worlds will follow it. — Giesler, Text-Book of Eccles. Hist. SimUar
opinions were entertained by the Druids and Mexicans. — Faber's Origin of
Pagan Idolatry, vol. i. cap. U : " 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
serainal principles, they believed it to be "fatherless and etemal, destitute of
origin, and beyond the influence of fate." " Violent corruptions and muta
tions take place 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 enteriag into
it. But an entire corruption of an arrangement of the whole earthnever did
happen, nor ever will." — Taylor's OceUus 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 constituent parts, having the four continents of the same size,
with the same cities, under different names ; but though the general features
are the sarae, 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

I. THE SYSTEM OF THE UNIVEESE. 35
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 de
merit, papa-bala.
as to aU other occurrences, there is a repetition of the same events ; that
which now takes place has taken place in previous ages, times innumerable,
and wiU again take place times infinite. About the time of the commence
ment of Christianity this idea appears to have been very generaUy 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 aU the worlds below the tenth brahma-16ka 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 etemity of matter is
one of the dogmas of Budha. Relative to the superior worlds that are be
yond 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 sarae school, that " aU existences are but a mingling, and then a sepa
ration of the mingled."
The opinion that the destruction of the world is at oue time accomplished
by the agency of fire, and at another time by that of water, agrees, to sorae
extent, with sacred writ. Heraclitus taught that as fire is the first principle
of aU things, all things shaU at last be redissolved into this element ; Epicu
rus supposed that as fire is the most active of the elements, it wiU in the end
overcome the others, and destroy them ; and it was the doctrine of Zeno that
the world wUl perish by fire, a principle everywhere diffused, which wiU in
time resolve aU things into itself, and wUl afterwards, as it is the seed of all
tlungs, diffuse itself again through the vacuity it has caused, thus producing
a new world.
The notions entertained by Gotama 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 wiU be destroyed
by the agency of fire ; raay so far be correct ; — and a smaU portion of his
other cosmical speculations may agree with ancient phUosophy 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 Ught 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 deUverance 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."

d2

II. THE VARIOUS ORDERS OF SENTIENT
EXISTENCE.
I. THE PASi-BTJDHAS.— II.THE RAHATS.— III. THE DiWAS.— IV. THE BRAHMAS.— V. THE
GANDHj(r"WAS.— VI. THE GARUNDAS.— VII. THE NAGAS.— VIII. THE YAKAS.- IX. THE
KHUMBANDAS.— X. THE ASURS.— XI. THE RAKSHAS.— XII. THE PRiTAS.— XIII. THE
INHABITANTS OF THE NARAKAS, OR PLACES OP SUPFEBING.
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 nirwana, there
may be an interchange of condition between the higbest and
lowest. He who 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 honorable 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 be 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 favored 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 d^was or brahmas
and " the teacher of the three worlds," who is supreme.

II. OEDEES OF SENTIENT EXISTENCE. 37
Exclusive of the supreme Budhas, the various orders of
intelligence include — 1. Pas^-Budhas. 2. Rahats. 3. D^was.
4. Brahmas. 5. Gandharwas. 6. Garundas. 7. Nagas.
8. Yakas. 9. Khumbandas. 10. Asiirs. 11. Bakshas.
12. Pratas, 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 d^was,
brabmas, 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
risbis, who can exercise the same powers througb the prac
tice of certain rites and austerities. These orders are divided
into five gati, or conditions : — 1. D^wa, divine. 2. Manusya,
human. 3. Pr^ta, monstrous. 4. Tirisan, brute. 5. Niraya,
infernal. I. The Pas^-Budhas are sages of wondrous power, who
never appear at the same time as a supreme Budha ; yet in
the kalpa in whicb there is no supreme Budha there is no
Pas^-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
transgression of the precepts. In the five gradations of
being enumerated by Nagas^na, the Pas^-Budhas are placed
between the rahat and the supreme Budha. Their relative
dignity may be learnt from the announcement, that when
alms are given to them it produces greater merit by a hun
dred times than when given to the rahats ; and that when
given to tbe supreme Budhas it produces greater merit by
sixteen times sixteen than when given to them. The su
preme Budhas reveal the paths leading to nirwdna to all
beings; but the Pas^-Budhas can only obtain nirwana for
themselves. They cannot release any other being from the
miseries of successive existence. They cannot preacb the
perfect bana, even as the dumb man, though he may have
seen a remarkable dream, cannot explain it to others; or as

38 A MANUAL OF BUDHISM.
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 pratisambhidas, 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 a rule of the priests in Ceylon who belong
to the sect of the Amarapuras, not to foUow the observances
of the Pase-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 Rabat. He is free from all cleaving to sensuous
objects. Evil desire has become extinct within him, even as
the principle of fructification has becoine extinct in tbe 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 tbe power of
working miracles; be can rise into the air, overturn the
earth, or arrest the course of tbe sun. 2. Tbe power to hear
aU. 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 rabat 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-

II. ORDERS OF SENTIENT EXISTENCE. 39
lations. This high state of privilege was sometimes received
in an instant ; as when the ascetic Nigrodha became a rahat
whilst bis hair was being cut oflf 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 nirwana, or ceases to exist. As the cause of re-pro
duction, karma, is destroyed, it is not possible for him to
enter upon any otber mode of existence ; the concretive power
tbat 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 tbe
priesthood. III. The moment tbat 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 witb more complacency, or allowed his imagination a
revelry more unrestrained. But the bolder the flight he bas
taken, the less has he brought conviction to the minds of
those wbo 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 afiinity, 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 Pase-Budhas and rahats
are equally partakers of humanity; but we must now pass
on to the consideration of the unearthly and the monstrous.
The d^was of Budhism do not inhabit the d^wa-lokas ex
clusively, as in the world of men there are also d^was of

40 A MANUAL OF BUDHISM.
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 tbe 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 deKvered
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 dewas 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 Tawutisd, previous to the occa
sion upon which he heard the sacred bana from the lips of
Gotama (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 d^was who possess a greater
share of merit are free from fear, as tbey know that when
tbey are re-born it will be in some superior state of exist
ence. The functions of the d^was are of varied cbaracter, and in
some instances inconsistent with the powers attributed to " the
three gems." They endeavour to prevent the acquirement
of merit by those whom tbey 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 beside those

II. OEDEES OF SENTIENT EXISTENCE. 41
that inhabit our earth, and are perceptible to the senses ; and
it would agree better witb the genius of the system pro
pounded by Gotama, to suppose that, like other sceptics, he
believed in neither angel nor demon, than to imagine that
the accounts of the d^was and other supernatural beings we
meet with in works called Budhistical were known at its first
promulgation. All the accounts of his interviews with d^was
and brahmas, as well as those whicb represent these agencies
as listening to his words and doing bim homage, must, it is
unnecessary to say, have been the product of a more recent
age. It is possible tbat be may bave enunciated the mun
dane system now attributed to bim, and have spoken of other
worlds, whicb bis 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 Gotama. We have a similar process in
the hagiology of all the ancient churches of Christendom ;
and in tbe 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 dewas and brahmas are
the same as those we meet witb among the records of Brah
manism ; 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 dewa 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 tbeir adoration or as the object of their
prayers. The honour that the Budhists who best understand

42 A MANUAL OF BUDHISM.
their religion pay to the d^was is extremely small. The
priests believe themselves to be higher than the most exalted
of these celestial agencies. There are dewalas (places of
worship dedicated to tbe d^was) in nearly every village in
the Singhalese provinces of Ceylon; but tbere are few in
stances, if any, in which a temple is dedicated to any dewa
who is prominently mentioned in the sacred books of the
Budhists ; which is an additional proof that the whole system
is an unauthorised adjunct, being either engrafted upon
Budhism from the practices of the Brahmans, 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 dewas ; 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 afiection of men for the dewas,
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 tbe general comfort.
But the Budhist regards the world as being under the go
vernance of an authority over which the d^was have no con
troul; 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
d^was 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 dewas 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
with which the gods of the Greeks looked upon tbe advance
ment of man in those branches of knowledge that they re
garded as being exclusively their own heritage. The story

II. OEDEES OF SENTIENT EXISTENCE. 43
of Prometheus was of most terrible import to all who wished
to pass beyond tbe bounds of common mortality; and the
lesson it teaches is beard, with more or less distiuctness, in
almost every tradition of the mythic age.
IV. The inhabitants of the brahma-lokas bave attained to
a more exalted state than the d^was. In the worlds in which
they have sensuous enjoyment, they are brighter and larger
than the dewas, bave a larger retinue, more extensive riches,
and live to a greater age. The rupa (the aggregate of the
elements that constitute the body) of the Brahmas differs
from tbat of men, and is one peculiar to tbemselves. They
are insensible to beat and cold, and are entirely free from
sexual passion. Tbey bave attained tbeir present state of
exaltation by tbe exercise of the rite called dhyana ; and
when the age allotted to them has passed away, tbey 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 pleasures. In the artipa worlds,
four in number, they have no bodily form. In all the
worlds, except one, they have a conscious state of being ; in
one, tbey are unconscious ; and in another, they are in a state
" not fully conscious, nor yet altogether unconscious."
The cbief of the brahma-lokas, Sampati Maha Brahma (8),
continually exercises the four following voKtions : 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-lokas retain
their happiness throughout a long period. 4. Of equity ;
thus wishing, May all beings receive the reward of their own
proper merit. But far higher than the Maha Brahma who
exercises these volitions is the lord of the three worlds,
Budha. V. The Gandhdrwas reside in tbe loka called Chaturma
harajika. Their bodies are sixteen yojanas high. They are
choristers and musicians, and when sent for they can go to

44 A MANUAL OF BUDHISM.
any loka that they may minister to the amusement of the
dewas. VI. The Garundas have the shape of immense birds, and
are represented as being great enemies to the ndgas.
VII. The Nagas reside in the loka under the Trikuta
rocks that support M^ru, and in the waters of tbe world of
men. They have the shape of the spectacle-snake, with the
extended hood (coluber naga); but many actions are attri
buted to theni 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 wben their wrath is roused,
their opposition is of a formidable cbaracter. If their name
be derived from tbe root ndga, a mountain, it may have re
ference to the place of their abode, under Meru. 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 ndgas may have bad tbeir 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 vritdeg, naiades of the Greeks,
who also resided in rivers, lakes, and streams. " As vigilant
as a nayd 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 d^was, as many of the acts of the d^was
might be attributed to them, without any appearance of im
propriety (9). The Singhalese bave a great dread of their
power, and in times of distress the yakadura, or devil-

II. OEDERS OF SENTIENT EXISTENCE. 45
dancer, is almost invariably called upon to overcome their
malignity by his chaunts and charms ; but these practices re
ceive no sanction from Gotama, 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 aatbority of tbeir ruler, " even as in the kingdom of
Magadha the thieves rebel against the king and his ministers,"
tbeir enmity is to be overcome by exorcism .not by sacrifice.
The dwelling-place of the yakas is not in the narakas ; so
that tbey are not spirits condemned to ceaseless torments like
tbe devils of revelation ; they are found in the earth, and in
tbe waters, and form one section of the guards round the
mansion of Sekra. They marry, and delight in dances,
songs, and other amusements ; their strengtb 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-
gaba, 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 bands 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
drinks, which cause irreligion. Many demons, my lord.

46 A MANUAL OF BUDHISM.
do not abstain from destroying life, from theft, from lewd
ness, from lying, and from intoxicating drinks whicb cause
irreligion, and they are dissatisfied and displeased with these
doctrines. My lord, tbere 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 o.f Budha. Therefore, my lord, to placate
them, learn the klkaatija. 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 tbe amanusa (not-men), no male
or female yakd, &c., wiU 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 M^ru (10). There were for
merly contests carried on between them and the d^was of
Tawutisa, but when Manamanawakayd became Sekra, they
were finally defeated, and from that time have been kept in
subjection. The four guardian deities of that loka, with
their attendants, are appointed to their respective ofiices that
they may ward off the attacks of the asurs.
There are many allusions, even in the most sacred of the
Pdli writings, to the seizure of the sun and moon by the
asurs Rdhu and K^tu. 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

II. OEDEES OF SENTIENT EXISTENCE. 47
moon) was seized by the asur Rahu (i.e. the moon was
eclipsed). Then tbe 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
Rdhu on behalf of the god Chanda : Rahu ! Chanda has
taken refuge in the holy Tatagata. Release Chanda ! Budha
compassionates the world. Then the asur Rahu released
the god Chanda, and immediately fled to Wepachitti (tbe
chief of tbe asurs) and stood trembling and affrighted by his
side ; wben Wepachitti addressed Rahu in the following
stanza : Rdbu, why did you suddenly release Chanda ? why
have you come trembling and stand here affrighted ? My
head (replied Rahu) would have been split into seven pieces ;
I sbould bave had no comfort in my life ; I have been spoken
to by Budha in a stanza ; otherwise I would not bave released
Chanda." — Gogerly ; Ceylon Friend, ii. 228. There is a
similar narrative, entitled Suriya Pirit, or the Sun's Pro
tection. The asurs bave 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 d^was, there appears to be
some ground for the comparison ; it being generally agreed
that the giants were personifications of the elements, and tbat
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 bave not,
like 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 Pratas inhabit the Lokantarika naraka (11).
In appearance they are extremely attenuated, like a dry leaf.
There are some pratas that haunt the places near which they
had formerly Kved as men ; tbey are also found in the
suburbs of cities, and in places where four ways meet.

48 A MANUAL OF BUDHISM.
XIII. The inhabitants of the Narakas endure intense
misery ; and it was declared by Gotama that those who trans
gress the precepts wiH 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 Gotama 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 be shall be
pierced by a hundred spears. This is done ; but at noon the
monarch is told that the criminal still lives ; be is astonished
to hear it, but commands that he be pierced by a hundred
more. In the evening he is told that be is not yet dead, and
he commands that the punishment be repeated. Thus the
criminal is pierced by 300 spears. Can that which he en
dures therefrom be understood 1 " 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 niight
affirm that the great Himala is ten, twenty, or a thousand
times larger than those stones ; but that it would not be an
adequate comparison. " In like manner," be continued, " as
this handful of stones is inadequate to show forth the extent
of the great Himala, so is the pain produced by tbe 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 witb which the Greeks, in their more culti
vated ages, invested beings who in their original shape were
equally monstrous. The fallen spirits tbat lead men captive
at their will bave 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-

II. OEDEES OF SENTIENT EXISTENCE. 49
Self a beaven worthy of bis residence when his intellect shall
become mighty as that of the seraph ; and they have made it
frame, out of the disj ecta membra of things visible and creatures
existent, regions and races of being that cannot possibly have
an antitype in any world. These wild fantacies are to the
spirits that have drawn them forth as tbe 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 Pase Budhas.
Before this privilege can be obtained, there must have been the
practice of the paramitas, or prescribed virtues, during two asankya-
kap-Iakshas ; as in no other way can it be acquired.* There are
five things necessary to its reception. He who receives 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 Pase-
Budha, or a rahat ; he must have exercised faith ia the exalted per
sonage 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 Pase-Budha can visit the
golden cave in the forest of Himala, and can keep the poya festivals
at the manjusa tree in the same forest.
2. The Dewas.
The inhabitants of the dewa-lokas are all twelve miles in height.
When Bodhisat was in Tusita, he had a crown four miles high ; he
had also sixty wagon-loads of gems and jewels, all other kinds of
* The word pachcheko, derived from pati-ekan, by perrautation of letters
contracted into pachcheko and pachche (in Singhalese, pase) 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 nibbSna of
one and the advent of the succeeding supreme Budha, and attains nibbina
without rising to supreme Budhahood. — Tumour's Mahawanso.

50 A MANUAL OF BUDHISM.
treasures, and a kela of beautiful attendants. In one of our years
the dewas breathe 216 times, which is 18 tiraes 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 dewa
looked to see what was the reason of this occurrence, and dis
covered 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 Kasyapa, now living in the
forest of Himala, 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 Lomasa 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
Chandrawati-dewi 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 obligations by which
he was bound, and was willing to accompany her to the city. On
their arrival, the animals were all assembled in the place of sacri
fice ; 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-loka. This
rishi was the Bodhisat who afterwards became Gotama Budha ; but
as he was under the influence of a temporary madness when he
thus resolved upon taking life, it is not contrary to the declaration

IT. OEDEES OF SENTIENT EXISTENCE. 51
that in every birth he received as a human being, he was kind to
all sentient existence. 4. The four Guardian Diioas.
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 dliwas ; on the day
of the new moon, the sons of the four dewas ; and on the day of
the full raoon, the dewas themselves ; coming to the earth, observe
in all places the following circumstances : " To-day so many men
have observed the poya (or sacred day) ; so many women have at
tended to the ordinances ; hy so many persons the threefold pro
tective 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 laraps 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 righteous 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 vermiUion, the books are de
livered to the children of the four guardian deities ; the children
give them to Wesamuna (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 dewas observe the circumstance and exclaim, in
sorrow, " The beings upon earth who acquire merit are few ; the
narakas will be filled, and the dewa-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 procure an
abundance of merit ; the narakas will be depopulated, and our
celestial worlds will be filled." The illustrious dewas who have
acquired merit upon earth during the appearance of a Budha, ex
claim in rapture, " We shall have joy." Then Sekra, ascending
his throne of flowers, sixteen miles high, takes the books»into his
hands, and reads. If he reads in a low tone, the dewas can hear
it to the distance of twelve yojanas; if in a high tone, it is heard
E 2

52 A MANUAL OF BUDHISM.
by all the dewas in Tawutisa to the distance of 10,000 yojanas. In
this manner, when Sekra has assembled the dewas, and seated him
self in the hall of Suddharmma, these are the principal acts of the
four guardian deities ; they corae to the earth, observe the merit
acquired by men, and having recorded it in the golden books, pre
sent them in the manner now declared to Sekra ; they are an assist
ance to the world, and perform many other acts of a similar cha
racter. 5. The Faithful Priest.
The was a nobleman in Pelalup, called Wisakha, 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
Anuradhapura, where he solicited admission into the priesthood,
from the inmates of the principal wihara. But when they per
ceived 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 upasampada. After this he went
from one wihara to another, remiaining four months at each place,
and exercising the form of meditation called maitri-hhawana. 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 wihara of Kitulpaw ; but on coming to a place where four ways
met, he was in perplexity as to which was the right path, untU the
dewa of a neighbouring rock stretched forth a hand, and said, " In
this direction." Having remained at the wihara four months, he
thought of departing on the following morning. But in the night,
as he wSs walking in the hall of ambulation, he saw a dfewa near
the steps at the entrance, weeping. On asking who he Was, lie
said that he was the dewa who resided in the tree midhata, near

II. OEDEES OF SENTIENT EXISTENCE. 53
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 I weep." The priest, listening to the complaint
of the dewa, resolved not to leave the wihara, 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 Kshiranaga, in which'a number of priests
resided, one of whom was indifferent, and absent in mind. Un
known to the rest of the association, this negligent priest, to suit
his own purpose, cut down a na-tree, that grew within the sacred
enclosure, whioh was the residence of a dewa. The dewa resolved
upon revenge, but knew that he could only accomplish it by prac
tising some artifice. He therefore caused the priest to dream that
something very fortunate was about to happen to him. Not long
after, the dewa 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 benefactor, the king of the city, will die ; and you
are required to announce the event to the people." The citizens,
on receiving this intelhgence, 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 de
clared 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 therefore
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. {Sadharm-
maratnakdri). 7. The Legends of Kisawacha and Nalikira.
At the time that Sarabhanga Bodhisat was the chief of a company
of ascetics, one of his followers, Kisawacha, left the Giwulu forest,
near the river Godawari, where the fraternity resided, and took up

54 A MANUAL OF BUDHISM.
his abode in a grove belonging to Dandakl, who reigned in the city
of Khumbawati, 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 corapletely 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 purohita, 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 dismissed the brahman without having properly enquired
into his case, and commanded him to be restored ; so he concluded
that he also had been assisted through 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 courtezans had been restored to favour. The king
took this advice, and went to the garden, accompanied by his cour
tezans, 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 the same. A noble who heard of the in
dignity went to Kisawacha, cleansed his body from the filth, and
gave him other garments ; after which he enquired what would be
the punishment of the king, in consequence of the crime that had
been committed. To this enquiry he replied, that the dewas 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 en-

11. OEDEES OF SENTIENT EXISTENCE. 55
tire 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 dewas then rained flowers, money, and golden omaments, 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.
{^Amdwaturct). In a former age, Nalikera reigned in Kalinga, and at the same
time 600 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 Kalinga. 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 crowd, enquired if they were going to some
theatrical exhibition ; 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
asurs, or in hell, where the misery wiU have to be endured daring
many hundreds of thousands of years. These things were like an
iron piercing the ears of the king, and he resolved that he would

56 A MANUAL OF BUDHISM.
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 refec
tion, said among themselves that as they were about to receive food
at the palace, it would be necessary for them to be very circum
spect 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 a.' 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 ruffians 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 dewas 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. {Amdioatura). 8. Sampati Maha Brahma.
The ruler of the brahma-lokas is 192 miles high ; his foot is 30
miles long ; frora 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. 9. The Yakas.
There are Yakas in the world of men as well as those which
reside upon Meru. They die here, and passing away from the state
of a yaka, 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 chamelions,
worms, ants, grasshoppers, serpents, scorpions, centipedes, or some
bird or beast.
In the time of Gotama Budha there resided a merchant at Suna-
paranta, who was called Punna ; but he embraced the priesthood.

II. OEDERS OF SKN'TIENT EXISTENCE. 57
and became 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 previously taken upon him
self the five obligations. But the merchants were overtaken hy 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
merchants for destroying their habitations, as they thus invaded
their rights. They would have killed the intruders 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 becarae
greatly afraid, and each one cried to his dewas ; but the younger
brother called for the assistance of Punna, the rahat. This was
perceived by Punna, who went to their assistance through the air ;
and when the yakas saw hira coming, they becarae afraid in their
turn, and fled away. After encouraging 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 power. When their families were in
formed 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 corapletion, the teacher of the three worlds
visited the place, and there remained several days, preaching to the
people.* (^Amdwatura.)
" 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 rakshawas (from
r&ksha, to preserve) : others, who cried out, Let us eat, were denorainated
frora that expression yakshas (from yaksha, to eat). — Wilson's Vishnu Pu
rana. The word yaksha may have some affinity to the Hebrew V'p% to lay
snares.

58 A MANUAL OF BUDHISM.

10. The Asurs.

The asurs, who reside under Maha Meru,* 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 palra 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. 11. ThePretas.
The inhabitants ofthe Lokantarika naraka are pretas. 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 preta birth called Nijhamatanha.
The bodies of these pretas always burn. They continually wander
about, never remaining in any one place a longer period than the
snapping of a finger. They live thus an entire kalpa. They never
receive food or water, and weep without intermission. All beings
except the Bodhisats receive this birth, at some period or other of
their existence.
In this world there is also the preta birth called Khuppipasa.
These pretas 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
thera, 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 Bodhisats are subject to the
miseries of this birth.
* "The (Tamul) nations of Ceylon believe that in the earliest wars of the
gods, three of the peaks of Maha Meiu were thrown down and driven to
different parts of the world ; one of them is Konlswara-parwatiya, or Trin-
coraalee, which thenceforth became, equally with Kaiiasa, the abode of Siva."
— Forbes' Ceylon. The Hindu tradition is of a somewhat different character.
" At the marriage of Shivu and Parvutee all tho gods were present, and the
heavens were left empty. Seizing this opportunity Puvimu, the god of the
winds, flew to Sumeru, broke the summit ofthe raountain, and hurled it into
the sea, when it became the island of Lanka. (Ceylon)." — Ward's Hindoos.

II. OEDEES OF SENTIENT EXISTENCE. 59
There is the preta birth called Kalakanjaka. These pretas con
tinually chase and maim each other with fire and shining weapons ;
and this birth is received by all beings except the Bodhisats.
The pretas may receive food and drink from their relatives ; who
can further benefit them hy performing acts of merit in their name,
such as the giving of food, alms-bowls, &c. to the priests. But
there are many pretas who have so much demerit that they cannot
in this way be assisted ; still, though the act be of no benefit to the
pretas, it is to the person who performs it. The pretas derive no
benefit frora the weeping and lamentation of their relatives, and it
is no advantage to thera when their merits are proclaimed.
A prfeti, who had two sons, one day left them near the gate of the
city of Anuradhapura, whilst she roaraed 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 raother, when they described her to hira, and gave hira
a certain root,*' by which he would acquire the power of seeing the
pretas. 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 side continually to let the pretas 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 ; hut out of compassion she snatched it from his
hand, as she knew that by its influence he would see so many pre
tas 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 vic
tim, after which they lash him with an equal fiame, held in the left
hand. If he has taken life in a former birth, or coraraitted any
other great crime, he must remain in the naraka until he has re
ceived the entire punishment that is due. The torraentors throw
him down on the iron floor, and cleave him with an axe. They
* 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.

60 A MANUAL OF BUDHISM.
fasten him with his feet upwards and head downwards to a chariot
of fire, and urge hira 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 punishment he must receive for his demerit is com
plete. (^Bdla-paiidhita-sittra-sanne.)
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 jiarts, is ex
posed to an intense fire ; they weep, and send forth a doleful lamen
tation ; 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
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 ? A
man is exposed to danger frora a snake, an elephant, or a lion, or
some punishment awarded by the king ; frora this he wishes to be
released, and yet at the same tirae 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 sorae 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 splendour. 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 pro
nounces over hira a charm, that the force of the poison may be
overcome ; when coming to hiraself, and on the point of being
cured, he is afraid, and trembles ; nevertheless he wishes that the
cure may be effected. In like manner the beings in the narakas,
tiiough they have no satisfaction in the situation in which they are
phiced, like all other beings, fear death. {^MiUnda Prasna).
Upon one occasion Milinda said to Nagasena, " You affirm that

II. OEDEES OF SENTIENT EXISTENCE. 01
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 con
sumed in a moment : this I cannot believe. You say again, that if
a being is cast into a naraka, he will remain there many ages with
out coming to destruction : this also I cannot believe." Nagasena
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." Nagasena : " "Why ? " Milinda :
" By means of their individual karraa they are preserved." Mi
linda : " 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 karma
of a being in a naraka continues to exist, that being must exist,"
There were five persons who lived in the time of Gotama Budha,
of whora it is recorded that they went to a naraka : — 1. The noble
Bhagineyya, who violated the chastity of the priestess, Upulwan.
2. The brahman Magandhi, who reviled Budha during seven days.
3. 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. Dewadatta, the son of Supra Budha, who tempted some of the
followers of Budha to forsake him, and fell into heresy.

III. THE PRIMITIVE INHABITANTS OF THE EARTH;
THEIR FALL FROM PURITY; AND THEIR
DIVISION INTO FOUR CASTES.
THE BEAHMAS COME TO INHABIT THE EARTH.— THEIE 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 tbe 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 bave
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 tbe great grandson of Noah ; and
the kingdom of Egypt is supposed to have bad its origin
from Mizraim, the son of Ham. The founders of these
kingdoms, therefore, conversed witb men who bad seen the
flood, and who had been witnesses of tbe most fearful mun
dane convulsion that bad taken place since tbe formation of
our species. Who, in tbe days of bis childhood, when the
mind yearns after information relative to the past, and the
strangest fiction is received as sober truth, bas 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 tbe 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
bears tbat which was before inaudible, and enters upon a

III. PEIMITIVE INHABITANTS OF THE EAETH. 63
new existence. But the wildest romance ever heard in our
day, from lips all garrulous, must be poor and spiritless when
compared with the wondrous revelations that the members
of the Noachic family could impart ; and when tbe children
to whom tbey 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 tbat whicb in its origin was the
simple trutb, would arise tbe legend, tbe myth, and -the chro
nological cycle almost limitless, of the times succeeding the
deluge. The traditions of the Budhists are in unison witb
tbis 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 Earth was included, and all the worlds in each sakwala from
the Ajatakasa to the sixth brahma-loka, 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 Samarttha-
kara, (or Sampattikara)* Megha, began to fall. The drops were at
first in size like a grain of rice, then gradually increasing in mag
nitude they became large as a needle, an arrow, a bamboo, an areca,
a palm, four miles, an^ eight miles, until as much space as is occu
pied by a kela-laksha of worlds was entirely inundated. Then, by
the same power, a wind was brought into existence, which agitated
this raighty ocean, until the whole was evaporated, with the excep
tion 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 darkness. The monarchs of the brahma-lokas, 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
* " Jan&rddano, in the person of Rudra, having consumed the whole
world, breathes forth heavy clouds ; and those called Samvartta, reserabling
vast elephants in bulk, overspread the sky, roaring and darting lightnings."
— Wilson's Vishnu Purana.

64 A MANUAL OF BUDHISM.
would be honoured by the presence of five Budhas. Then taking
the five robes, alms-bowls, &c., they returned to their respective
lokas. 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-loka ; and when their proper age was ex
pired, 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
groat that there was no necessity for a sun or a 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 forraation, 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 im
purity, 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 prin
ciple of evil was now first manifested among the beings of the
earth, who had hitherto kept themselves 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 forraing a sun. By
the power of their united karma this was effected ; and the shining
body thus produced was called siirya, from sura, might, and wirya,
energy. The narae of Sun-day was given to the day upon which
* " The beings who were created by Brahrai, of tbe four castes, were at
first endowed with righteousness aud perfect faith ; they abode wherever they
pleased, unchecked by any impediment ; their heaits were free from guile ;
they were pure, made free from soil, by observance of sacred institutes. In
their sanctified minds Plari dwelt ; and they were filled with perfect wisdom,
by which they contemplated the glory of Vishnu." — Wilson's Vishnu
Pur&na.

HI. riimiTIVE INHABITANTS OF THE E.VETII. Go
this luminary was formed. Before the assembly had dispersed, tbe
sun went down, leaving the brahmas again in darkness, which led
them to resolve that another light should be formed. By their
united karma the moon was then produced ; and they called it
chanda, from channa, thought or determination, because they had
determined upon forming it, when the sun went down. To this
day thej' 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 Seeni ; 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 complexion 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 disappeared. But in its stead thero
arose a kind of fungus, in taste like cream mingled with butter, by
subsisting upon which the difference in their complexions was in
creased, 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 deve
loped; 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 conceal
ment and privacy. They then became too indolent to fetch each
meal as it was wanted, and accordingly at one journey brought
awny as much rice as sufficed for many days. By degrees an outer
integument was formed ujaon the grain, then a coarse husk, and at
last, when it had been cut down it was not renewed. This loss oc
casioned the necessity of setting limits to the places where it grew,
* Bardcsanes 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 natm-e. 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. — Moshoira, Eccles. Hist.

66 A MANUAL OF BUDHISM.
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 ad
ministration, by which the lawless 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 evU 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 ac
count he was called Sammata (the appointed, or the elect). From
the power he exercised over the cultivated lands, khettani, he was
called a khattiyo, or kshatriya,* 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, sup
pressors. There were others again who built habitations, and became
skilful in the arts, by which wealth is acquired, on which account
they were called wessa ; and from them originated the waisyas, or
caste of merchants.
Again, there were other brahmas who became addicted to hunt
ing ; 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,
kmg (with the loss of the i), and ksahya, also meaning king, the original
form of shah. ° = s

III. TEIMITIVE INHABITANTS OP THE EAETH. 67
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 tbe 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 tbe
oldest record we possess ; and it is seldom that we are disap
pointed 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 bave
evidence tbat before tbe flood tbere were hereditary distinc
tions among mankind, founded upon tbe same causes whence
caste is represented by the Budhists to have had its origin.
There was, first, a distinction moral and religious ; " tbe 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 eacb branch of the family confined itself to its own
productions and possessions, as the product of tbeir labour
may bave 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 tbe reason why Cain, when he saw that the ground
he attempted to cultivate was accursed, abandoned tbe labour
of tillage, and " builded a city." It is said of Jabal, who
was of the race of Cain, that be 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 tbat were abandoned by the rest
of theii- race. Another individual, of the same race, Jubal^
1 »/

68 A MANUAL OF BUDHISM.
is said to be " the father of all sucb as handle tbe harp and
organ." The word father is here supposed to mean pro
genitor, which would lead us to suppose tbat the profession
was continued in the same faniily ; 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. Tbe restless spirit of these sons of men
sought out new sources of pleasure and amusement, whilst
the sons of God rested content witb the peaceful occupations
of their ancestors. The antediluvian record is brief, espe
cially in that whicb 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 bave
been other occupations in addition to those that are here
enumerated, and some kind of commerce ; as the artificers
could not clothe themselves with tbeir metals, nor could the
musicians subsist upon the mere melody of tbeir 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 tbe ark. We bave thus the
certainty that Noah was familiar witb social distinctions of
an important character ; and it is probable tbat some of them
were hereditary.
The most ancient documents that speak decisively of caste
are to be found among the Hindus. " Tbat tbe human race
might be multiplied, the supreme ruler caused the Brahman,
tbe Kshatriya, tbe Vaisya, and the Sudra, (so named from
the scripture, protection, wealth, and labour) to proceed from
bis mouth, his arm, bis thigh, and bis foot." In the Jati-
m41a, or Garland of Classes, the subject is entered into more
at length. " In the first creation, by Brahma, Brahmanas
proceeded, with the Veda, from the mouth of Brahma. From

III. PEI.MITIVE INHABITANTS OP THE EAETH. 69
his arms, Kshatriyas sprung ; so from bis thigh, Vaisyas ;
from his foot Sudras were produced : all with their females.
The lord of creation, vie-\ving them, said, ' What shall be
your occupations ? ' They replied, ' We are not our own
masters, oh God 1 command us what to undertake.' Viewing
and comparing their labours, be made the first tribe superior
to the rest. As the first had inclination for the divine
sciences (br&hma veda) therefore he was Br&hmana. The
protector from ill (kshayate) was Kshatriya. He whose
profession (vesa) consists in commerce ; wbich 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,
Colcliians, Iberians, JMedes, Persians, and Etrureans ; and
ill the new w^orld it was found aniong tbe Peruvians and
Mexicans. t " Wherever tribes are mentioned," says Nieb-
ulir, " 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
cither 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.J 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 Es.says, ii. 178.
t Mill's liistory of British India ; NVilkinson's Ancient Egyptians.
t Miillor's Doriiins.

70 A MANUAL OF BUDHISM.
them.* Throughout the Hellenic world there were hereditary
customs, tending to isolate those who observed them, especi
ally in reference to religion, some of which were confined to
single families, and others to one particular gens or tribe.f
The number of tbe Egyptian castes is variously estimated,
but in every enumeration the priests are named first, and next
to them tbe military. Yet if it be true that when a king
was elected who was not of tbe sacerdotal tribe, be was for
mally adopted into it, the caste of Egypt must have been
esentially difi'erent to . tbat 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 tbe 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. :^ Tbe 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 trifiing and
its restrictions few. It would be regarded rather as tending
* Grote's History of Greece.
t " In the ancient world citizenship, unless specially conferred as a favour
by sorae 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  Citizenship
was derived from race i but distinctions of race were not of that odious and
fantastic character which they have borne in modem times ; they implied
real differences, often of the most important kind, religious and moral.
Particular races worshipped particular gods, and in a particular manner.
But different gods had different attributes, and the moral aspect thus pre
sented to the contemplation and veneration of the people, could not but
produce some effect on the national character  Again, pai-tieular races
had particular customs which affected the relations of domestic life and of
public."— Arnold's Thucydides.
J 'Smith's Religion of Ancient Britain.

III. PEIMITIVE INHABITANTS OF THE EAETH. 71
to mutual advantage in the social economy, than as necessary
or essential. But in India there must have been peculiar
circumstances tbat 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 otber 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
Brahmans, 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, tbe father
of Canaan, " cursed," and " the servant of servants unto his
brethren," would be prominently exhibited as the exemplar
of the Sudras, the serlvile race.
When we name the Brahmans as the sacerdotal tribe, we
must not regard them ^s 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 sirailar 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 deno
mination." — Zendavesta, i. Iil.

72 A MANUAL OF BUDHISM.
is called a priest, the Chaldee translator renders tbe word by
ii'21, prince. On his appointment as first minister of the
king, Joseph was probably admitted into the sacerdotal
tribe. Among the Jews, previous to tbe 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 tiines
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 oflaces
were not hereditary, there appears to bave 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 aniong the Chaldaeans, the great masters of astro
nomical science, received tbeir 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, sucb gifts
as second sight are supposed to be transmitted from father to
child. In the ancient legends of tbe Budhists, in which
Brahmans are frequently introduced, tbey are represented as
being prime ministers, privy counsellors, philosophers, sooth
sayers, conjurors, astrologers, fortune-tellers, physicians, ancl
ascetics. f It was acknowledged by Gotama 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.
t The priests of Egypt resembled, in many respects, the character given of
the ancient Brahraans, inasmuch as they were judges, physicians, and astro
logers.

III. PEIMITIVE INHABITANTS OF TIIE EAKTII. 73
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 tbe chief Brahma, from whom
all the sciences are supposed to be derived, such as astrology,
magic, astronomy, &c." In theDasa-brahma-jataka, Gotama
is represented as relating the history of a certain noble, Wid-
hiira, who in a former age informed Korawya, king of the
city of Indupat, in Kuru, tbat 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 in a
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 Brahmanism ; 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 practice 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 luckv hours ; kill animals, and sell their flesh ; and follow

74 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 wbich 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 tbe manner of
men who break into houses to steal. 9. There are others
wbo 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 wisb 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 bis sins ; then the couch,
and the carpet upon whicb he bas sat, his robes and orna
ments, all fall to the share of the Brahmans who have con
ducted the ceremony." These are tbe words of an adversary,
or they would lead us to conclude that the ancient Brahmans
were something like the Gypsies of Spain and other countries
in our own 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, &c.), tbey 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 althougb 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 Gotama Budha the merchants are re
presented as being a very infiuential class. They traded to
great distances in caravans,* and bad to exercise much dis-
* The remark of Heercn (Hi.st. Res. Asiatic Nations, ii. 279) is not cor-

TII. PRIMITIVE INHABITANTS OF THE EAETH. 10
cretion and brave many dangers, by whicb 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 cbaracter of a wanderer tbat the
ancient merchant is generally represented ; be 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 h iropoe, 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 tbem for gain. S
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 tbe timocracy ; and it is from them
tbe rulers of the state are chosen ; as delegates of the king,
when the government is monarchical, or as temporary chiefs,
wben it is an aristocracy. The circumstances of those who
reside in the country, whether as proprietors or as labourers,
is 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 tbe Spartans carried their
rect, that "the conveyance of merchandise by means of a caravan, as in
other countries of the east, continued always foreign to the practice of
India."

76 A MANUAL OF BUDHISM.
disdain of all manual occupations so far as to leave even
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 tbem is unable
to fulfil the duties required of him in a 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 bim 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 withersoever they are lured by gain. In every
country Avhere slavery prevails the freedman seeks bis 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
* The Thraeian chiefs also held it disgraceful to cultivate the eai'th ; war
and robbery were with them the only paths to honour. On the other hand,
tho earlier Romans were erainently an agricultural people.
t " Traffic and money lending are saty£uitrita ; even by them, when he is
deeply distressed, may the Brahman support life." — Manu, 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 LacedBemonians had a regular mai-ket at Sparta,
he expressed great contempt for the nation. — Herod, i. 153. When the
Lydians revolted against Cyrus, he was advised by Cra?sus 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. — lb. i.
1.5.5. Klcon, the tanner, and Ilypcrbolus, the lamp-maker, arc greatly de
rided by Aristophanes for presuming to engage iu politics.

IIT. PRT.-kllTIVE INHABITANTS OF THE E.\ETn. 77
princes. ^A'c may also learn from the same fact that an ex
tensive conimerce must have been carried on in these pro
ductions, at an early period after the deluge.
The earliest cause of dissention 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 tbe displeasure of the other Brah
mans ; and in reply they said it was alleged by their kinsmen,
that the Brahmans are " 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
ill 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 w^eiit 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 tbe opportimity of forming a correct opinion upon the
subject, that the Brahmans are even now, at least in the
nortii 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 wp the error tbat 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

78 A MANUAL OF BUDHISM.
seems to be impossible without calling in the aid of some su
pernatural power to assist in its confirmation. In this respect
there is consistency in the teachings of Gotama ; as he re
jects caste, and his doctrine on tbe 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 tbe founder of their religion ; and their
notions on the subject of that which constitutes the ego, the
individual man, bave been modified in a similar manner ; the
custom on the one part, and the popular notion on the other,
being homogeneous derivations from primitive Budhism.
By professor Mill, Gotama has been designated " a philo
sophical opponent of popular superstition, and Brahmanical
caste." The future sage having enumerated tbe qualities he
would require in the woman who aspired to be his wife, his
royal father directed bis 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 tbe required qua
lities, whether she be of tbe 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 tbe 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

III. PRIMITIVE INHABITANTS OF THE EAETH. 79
exhibited in its most repulsive aspect, is, however, held as
firmly by tbe 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,
Avould make the scorn with wliich the outcast is regarded a
natural feeling, as he would be in reality a condemned
crimiaal, undergoing the sentence that has been pronounced
against bim by a tribunal that cannot err in its decrees. By
the Brahman, the Sudra is represented as an object of con
tempt, because be at first proceeded from tbe feet of Brahma ;
but for tbis statement to have any power, it mustjje proved
tbat tbe 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 be bas 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 V^da, 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 Gotama are free.
The existence of the four great tribes is recognised con
tinually in the J6,takas ; and inferiority of caste is repre
sented as giving rise to tbe same usages, and as being
attended with the same degradation, as in the works of the
Brahmans. In tbe Sambhuta J5,taka 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 diff'erent 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 hiin; when, as he
seized it too eagerly, his mouth was burnt, and be cried out
from pain. The scholar called out to him to put it away
quickly ; but in so doing he used a low-caste Avord from for-

80 A MANUAL OF BUDHISM.
gctfiilness, by which his caste was discovered. In the same
Jataka, the Sadol, or Cliaiidala, is represented as one who is.
born in the open air, bis 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
witb 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-kshetraj^o, would have a greater
rev/ard than when given to tbe man of mean birth, be com
bated the fissertioii, and said, that as in wet weather the hus
bandman sows on the hills, and during tbe dry weather in
the valleys, and at all tinies in the ground that at any season
can be irrigated ; so the man wbo 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 tbat when
the man of low caste attains nirwana, his reward is tbe same
as that of the man of high caste ; thus, when the festi'^-e htdl
is looked at, the colours of the different flowers by which it
is adorned can be distinguished, but in the shadows proceeding
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 jMadhura-sutraf
was spoken by Maha Kachano, son of the Brahman prohita
of the king of Ujein, soon after tbe death of Gotama Budha ;
* In the Agganna-suttan, addressed by Budha to two descendants of an
illustrious Brahman, Wfeettho, there is this sentence. " Descendants of
W&aettho ! even a Khattiyo, who has sinned, in deed, word, or thought, and
becorae a heretic ; on account of that heresy, on the dismeraberment of his
frame at his death, he is born in the tormenting, everlasting, and unindurable
hell. Such is also the fate of the Briihino, 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 dismeraberment of his body at death, he is reproduced
in the felicitous suggal6ka heavens." — Turnour, Journ. As. Soe. Aug. 1838.
t The whole of this sdtra appears in tho Colombo Observer, March 11,
1844, translated from the Pali by Mr. Louis de Zoyza, then a student in the
native institution at Cotta, uuder the care of the Church Missionaries, and
afterwards principal translator to the government of Ceylon.

III. PEIMITIVE INHABITANTS OF THE EAETH. 81
and forms part of the Majjbima-nik^yo. According to this
sutra, the king of Awanti having heard of the fame of Maha
Kachano, went to visit bim, 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 tbe black caste ; that the Brahmans
are pure, those who are not Brahmans impure ; that the
Brahmans alone are tbe 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 tbe otber 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 tbe 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 diff'erence 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
* The custom followed in the native states, to exempt all raembers of the
caste of the Brahmans from capital punishraent, must be of raodern origin.

82 A MANUAL OF BUDHISM.
yeUsw robes, &c., shall become a priest, he bimself will rise
from his royal seat out of respect to that priest, present bim
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
tbis 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 difl'erence between the four
castes." There is tbe 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 Welldla. 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 tbe Brahma
nical caste, eacb of which has a diff'erent name. There aji
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 tbeir recent monarchs were
of Malabar extraction. These kings conflned the privilege
of upasampada ordination to the Welldla priests. In Nepal,
where Budhism is yet professed, the original inhabitants
were all of one caste, or bad no caste ; but tbeir 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, vnthout 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

III. PEIMITIVE INHABITANTS OF THB P.AETH. 83
Scottish Highlanders ; but this institution differs from caste,
and has many features tbat are peculiar to this singular race.
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
etemal. No power of intellect, no ingenuity, no wealth, no
official rank, no personal merit of any description wbatever,
can break through the formidable barrier it has established.
It is a deadly incubus, exerting its power every moment,
throughout century after century, upon tbe minds of a great
proportion of tbe 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 strengtb ; 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 e-vidence of a nation's power, it must be apparent, that
when the state is prevented from employing the inteUigence
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 whicb he prides bimself), 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-
g2

84 A MANUAL OF BUDHISM.
pravity more malignant in its nature than that whicb is pos
sessed by otber men, it is evident that the meanness or im
morality with which they are charged must be tbe result of
hereditary wrong, and that under other circumstances their
cbaracter would have been changed. And is it not a glorious
privilege we possess, in being enabled to tell these outcastes
that by the great Buler of all they are watched with the
same care, and regarded witb the same affection, as the rest
of mankind ?
At an early period after tbe 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 tbe synod of Diamper, in 1599, it was declared tbat " it
would rejoice the synod to see the superstitious and absurd
customs of the heathen Malabars of tbe better sort not mixing
witb tbe lower, and having no correspondence or communi
cation with those that have but touched any of tbem, totaUy
abolished among the Christians of this bishopric;" but as
many of the Christians resided under heathen princes, it was
considered that in these circumstances tbe customs might be
observed lawfuUy, and without scruple. Where these impedi
ments did not exist, as " there is no distinction of persons with
God, who is Lord of aU," " the synod doth command that
aU tbat shaU be guilty of forbearing to touch such, or having
touched them shaU wash themselves, to be severely punished
as superstitious foUowers 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 tbat are made in the sacred Scrip
tures relative to tbe oneness of mankind are most emphatic ;
and their immense value can only be understood by those
wbo bave seen the slave of the west or the outcaste of the east,
in the fullness of his degradation. The apostle Paul de
clared on Mars' hill, that God " hatb made of one blood all
nations of men for to dweU on all the face of the earth;"
* Hough's History of Christianity in India.

III. PEIMITIVE INHABITANTS OF THE EAETH. 85
and wherever the love of God is felt in its power and purity,
there wiU be an effort to raise every individual within the
sphere of its influence to tbe highest pinnacle of moral and
social dignity he can possibly attain. Were it kno-wn 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 uncircumcision, barbarian, Scy
thian, bond, nor free, but Christ is all and in aU ; " that " in
lowliness of mind each is to esteem another better than him
self;" and tbat " whatsoever we would tbat 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, whUst cruelty, oppression, and bondage, would be
things unkno-wn. We have aU proceeded from one pro
genitor ; we have aU one common nature ; we are all re
deemed by the same precious blood ; we have all the same
Father in heaven ; and unto aU, upon equal terms, mercy
is offered, as we are all transgressors of the law.* The
meanest outcaste, by an individual recumbency upon tbe
atonement, may receive tbe testimony tbat his iniquities are
forgiven ; and may know, by tbe 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
be 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 raore, and the poor man shall not give less than
half a shekel, when they give an offering unto the Lord, to make an atone
ment for your souls." Exod. xxx. 15, See also. Job xxxiv. 19 ; Prov. xxii.
2 ; Eph. vi. 9 ; Col. iii. 25.

IV. THE BXTDHAS WHO PRECEDED G.6tAMA.
GOTAMA BODHISAT KESOLVES UPON BECOMING A BUDHA: RECEIVES VARIOUS
BIRTHS: EXPRESSES THE WISH HE HAD FORMED. — MANY THOUSANDS OF
BUDHAS APPEAR.— GOTAMA BODHISAT RECEIVES THE ASSURANCE THAT HE
WILL BECOME BUDHA.— THE TWENTY-FOUR BUDHAS WHO IMMEDIATELY PRE
CEDED GOTAMA.— THE FIVE BUDHAS OP THE PRESENT KALPA; KAKUSANDA,
KONAGAMANA, KASYAPA, g6tAMA, AND MAITR]!.
The Budhas appear after intervals regularly recurring, in a
series that knows neither beginning nor end. It is supposed
by the Singhalese tbat aU traces of the Budhas pre-vious to
Gotama have been lost, witb the exception of such particu
lars as were revealed respecting them by the great teacher or
his inspired disciples ; and they maintain that tbe acts they
performed, and the doctrines they taught, can be learnt from
no other source. But it is thought by many orientalists,
that Gotama was only the reviver of a system that had been
pre-viously taught by more ancient sages. In the inscription
upon the great bell at Rangoon, it is stated tbat along -with
the eight hairs of Gotama enshrined in the ddgoba of the
temple to which it is attached, there are " the three divine
relics of the three deities" who were his immediate prede
cessors. Fa Hian mentions a great town in Oude, in the
neighbourhood of Rdma'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 stiU presented an unbroken skeleton ; and
the coincidence is the more remarkable, as the same circum
stance is not related concerning any other Budha. The

IV. THE BUDHAS WHO PEEOEDED GOTAMA. 87
Chinese traveller also mentions certain sectaries, some of
whom worshipped tbe whole of the four Budhas, and others
who worshipped the three preceding Budhas, but paid no
respect to Gotama. 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-bouse to be erected, and money was given for
tbe lamps of the four Budhas. It may have been witb tbe
intention of placing tbemselves at as great a distance as pos
sible from the sectaries, tbat the followers of Gotama asserted
that he was auroSiSaKroc, teaching the same truths as tbe former
Budhas, but deriving bis knowledge from the intuitive power
he received wben 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 diff'er. 1. Some are born as brahmans and others as
kings.* 2. Some are born wben men live to the age of a
hundred years, and others when they live to a thousand. 3.
The age of tbe Budhas wben tbey attain nirwdna is regulated
by the age of men ; on which account some Budhas disappear
before tbey are one hundred years old, and others live to the
age of many hundreds of thousands of years. 4. The Bud
has differ in the size of tbeir persons, some being much
taller than others." There are other diff'erences, but none of
them are of very great importance, as it is tbe 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 aU things, as truth changes
not with tbe revolutions of time.
Tbe date of the appearance of the three Budhas who pre
ceded Gotama has been calculated by Major Forbes (Journ.
As. Soe. June, 1836). According to this theory, Kakusanda
became a Budha, B.C. 3101 ; Konagamana, B.C. 2099 ; and
Kasyapa, B.C. 1014. The first of these dates is founded
* The whole of the twenty-four Budhas "who preceded Gotama were
Kshatriyas, with the exception of the three last, who were Brahmans.

88 A MANUAL OF BUDHISM.
principally upon the supposition tbat Kakusanda appeared
at the commencement of tbe present kalpa, and that tbe
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, tbat Gotama presented himself to the world as
the successor of men wliose claims to supreme authority were
then acknowledged ; but I bave not yet met -with any weU-
autbenticated data of their doctrines or deeds.
The beings who will in due course become Budhas are
called Bodhisat. Tbey are numberless ; but tbe name, in
common usage, is almost exclusively confined to those wbo
have become avowed candidates for the high office. When
many ages bave elapsed without the appearance of a Budha,
tbere are no beings to supply tbe continued diminution of
the numbers in tbe brahma-lokas. This excites the attention
of some compassionate brahma, who, when be has discovered
the cause and the remedy, looks out to see in what world the
Bodhisat exists who -will next become an aspirant for the
Budhaship ; and when he bas discovered the Bodhisat in
question, be inspires him with the resolution that enables
him to form the wish to become the teacher of the three
worlds, that be may release sentient beings from the e-vils of
existence. The ages that succeed this period are divided
into three eras ; in eacb of which we bave 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 bave appeared in past ages, untU we come to tbe
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 Vistdra, Kriya
Sangraha, and Rakshd Bhagavati. The names in this list do
not agree with those of the Budhas who are known in Cey-

IV. THE BUDHAS WHO PEECEDED GOTAMA. 89
Ion. " In the Samadhi Raja," it is stated in the same work,
" SArvartbasiddha (S&kya, before he became a Budha) is
asked by Maitreya and Vajra Pani how be 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, Sdrvarthasiddha
observes, ' he has given so many names exempli gratia, but
that his instructors were reaUy no less in number than 80
crores.' Tbere is a verse in the Aparanita Dharani (to be
found in many other, and higher authorities) purporting that
' the Buddhas who have been, are, and wiU be, are more
numerous than tbe 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."

1. 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 hy the beings
who in the kalpas previous to these unpropitious ages had entered
the anagami and sekradagami paths, and were thus enabled, in
process of time, to attain nirwana. Those beings who had only
entered the path sowan, passed in order, by the ascending and de
scending scale, through the various degrees of men, dewas, and
brahmas ; and then, by the exercise of dhyana, entered the superior
paths and became rahats. Among these rahats was a brahma, who,
observing that the beings who entered the brahma-lokas were few,
enquired what was the reason, when he discovered that it was
because no supreme Bndha had appeared for the space of a kap-
asankya. 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 Bodhisats existent,
like so many lotus buds awaiting the influence of the sunbeam that

90 A MANUAL OF BUDHISM.
they might be expanded. Having made this discovery, he looked
once more to see which of these candidates was the nearest to the
attainment of the great object they all had in view, when he saw
that it was the Bodhisat who was afterwards to becorae Gotama
Budha.* At this time Gotama Bodhisat 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 Bhuma; 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 Bodhisat, 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
Bodhisat he was assured that he possessed the requisite qualifica
tions, and therefore bent his mind in the direction of the Budha
ship, by means of which Bodhisat thought thus within himself, " I
will hereafter become a Budha, that I may save the world." Ani
mated by this resolution, 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, untU in due time he
died, and was re-born in a brahma-loka.
After enjoying the blessedness of the brahma-loka 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 Sestratapa, and was
famous for subduing wild elephants and bringing 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 eager
ness that the king was carried far away into the forest, until he was
* This statement does not agree with that which is afterwards declared ;
as it will be seen that there were many B6dhisat3 who became Budha, in the
time that elapsed between this period and the appearance of Gotama.

IV. THE BUDHAS WHO PEECEDED OOTAMA. 91
at SO 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 on the
seventh day, the elephant returned to the royal stable ; and when
the keeper informed the king, his majesty went to see it ; and per
ceiving 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 continence. 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 com
mands, produced by the power of a mantra ; when the king said,
" Passion is mischievous, 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 manopranidhana. Then retiring
from the kingdom, he became an ascetic in the forest of Himala,
and at his death was re-bom in one of the dewa-lokas.
The next birth received by Bodhisat was as a Brahman, in the
village of Daliddi ; and on account of the great beauty of his
person he was called Brahma. At sixteen years of age he had
read the three Vedas, Irju, Yaju, and Sama, and was acquainted
with all the sciences. Near the rock Eraka. but then called Munda,

92 A MANUAL OF BUDHISM.
he became an ascetic, and had 500 followers, of whom the Bodhisat
who will one day become Maitri Budha was the chief. One day,
when this 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 evUs could be removed ;
and calling to mind the resolution he had previously formed, he re
flected 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 be
come 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
dewa-loka. In process of time Purana 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 su
preme Budha. Prom this Budha the Bodhisat who afterwards
became Dipankara Budha, then a Brahman, received the assurance
that he would become a Budha. In the same age Gotama Bodhisat
was a prince ; and one day, when sitting in his palace, having seen
Dipankara Bodhisat 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 hereafter become a Budha ; and as this is
sidharttha oil, may my name in that birth be Sidharttha." This
oil was presented by Dipankara Bodhisat to Purana Dipankara
Budha, who declared that the prince would in an after age become
a supreme Budha.
In the seven asankya-kap-lakshas that elapsed after Gotama Bod
hisat formed the wish to become a Budha, 125,000 Budhas ap
peared ; and during this period he was born many hundreSs of

IV. THE BUDHAS AVHO PEECEDED GOTAMA. 93
times, either as a dewa 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 Sagara
asankya, 30,000. 7. In the Pundarika asankya, 40,000. Through
out the whole of these ages, in what birth soever he appeared, Go
tama Bodhisat continually exercised manopranidhana, the wish to
become a supreme Budha. 2. The Era of Expression.
In the first Sarwa Bhadra kalpa of the thirteenth asankya-kap-
laksha previous to the present Maha Bhadra kalpa, Gotama Bod
hisat was born as the son of the monarch of Dhannya. In the
course of time he succeeded to the kingdom, and became a chakra
wartti. 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 therefore 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 wihara in
which Sakya resided, and offered him aU his treasures, expressing
at the same time his eamest expectation that when the necessary
qualifications were received, he should himself become a Budha.
After this he was re-born in a brahma-loka.
1. In the same Sarwa-bhadra asankya, 50,000 Budhas appeared.
2. In the Sarwa-phulla asankya, 80,000. 3. In the Sarwa-ratna
asankya, 90,000. 4. In the Usabhakkhanda asankya, 70,000. 5.
In the Manibhadda asankya, 60,000. 6. In the Puduma asankya,
20,000. 7. In the second Usabhakkhanda asankya, 10,000. 8. In
the Khandatwa asankya, 5,000. 9. In the Sarwa-sela asankya,
2,000. During the whole of these ages, in whioh 387,000 Budhas
appeared, Gotama Bodhisat expressed his wish to become a Budha.
This was the period called wakpranidhana.

94 A MANUAL OP BUDHISM.
3. The Era of Nomination ; including the Histbry of the Budhas
who preceded Gdlama.
In the fourth asankya-kap-laksha previous to the present Maha
Bhadra kalpa, was the Saramanda kalpa, in which appeared the
four Budhas, Tanhankara, Medhankara, Saranankara, and Dipan
kara. In the time of Tanhankara, Gotama Bohisat was born as the son
of Sunanda, king of the city of Puspawati. From Tanhankara he
received aniyata-wiwarana, or an indefinite assurance that he would
become Budha. From Dipankara, and the succeeding twenty-three
Budhas, he received niyata-wiwarana, or a definite assurance.
Dipankara was born in the city of Rammawati ; his father was
the king Sudewa ; his mother, Sumedha ; he reigned 10,000 years
before he became an ascetic ; his queen was called Paduma ; his
son, Usabhakkhanda ; he exercised asceticism, previous to the re
ception 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 Gotama Bodhisat was at this
time Sumedha-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 ; his
queen, Suruchi ; his son, Wijitasena ; his period of asceticism, ten
months ; the person who gave him cakes, Yasodhara ; the grass
giver, Sunanda ; his sacred tree, the sal ; his principal disciples,
Bhadra and Subhadra; his attendant, Anurudha; his age, 100,000
years'; his height, 88 cubits ; his retinue, a kela-laksha ; and the
name of Gotama Bodhisat was Wijitawi-chakrawartti.
* 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 his two principal disciples, and of his personal attendant ; his
age, stature, and the number of his retinue ; and the name of G6tama B6d-
hisat. Some of these allusions cannot be understood until the legend of the
life of G6tama Budha has been read. In the greater nuraber of instances, I
have not copied these names frora my MS., as their insertion would be of no
possible use.

IV. TIIE BUDHAS WHO PEECEDED GOTAMA. 95
In the succeeding asankya-kap-laksha, in the Sarananda kalpa,
four Budhas appeared ; Mangala, Sumana, Rewata, and Sobhita.
In the time of the first of these Budhas, the name of Gotama Bod
hisat was Suruchi-brahmana ; in that of the second, Atulanaga-
raja ; in that of the third, Atidewa-brahmana ; 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, Gotama Bodhisat was Mahe-
sakya-yaksha-senapati, a kesara lion, and an ascetic.
In the Sara-kalpa, 100,000 kalpas previous to the Maha Bhadra
kalpa, there was one Budha, Piyumatura ; and the name of Gotama
Bodhisat was Jatilarashtrika.
In the Manda-kalpa, 30,000 kalpas previous to the present kalpa,
there were two Budhas ; Sumedha and Sujata. In the age of the
first, the name of Gotama Bodhisat was Uttara, and in that of the
second he was a chakrawartti.
In the War3,-kalpa, 118 kalpas previous to the present, there
were three Budhas ; Piyadarshi, Arthadarshi, and Dharmmadarshi ;
in whose ages the names of Gotama Bodhisat were Kasyapa-brah-
mana, Susimfa-tapasa, and Sekradewendra.
In the Mainda-kalpa, 96 kalpas previous to the present, there was
one Budha, j Sidharttha ; and the name of Gotama Bodhisat was
Mangala brahmana.
In the Manda-kalpa, 93 kalpas previous to the present, there
were two Budhas, Tissa and Phussa; and Gotama Bodhisat was
called Sujata-tapasa and Wijitawi-chakrawartti.
In the Saramanda-kalpa, 91 kalpas previous to the present, there
was one Budha, Wipassi, and the name of Gotama Bodhisat was
Atula-naga-raj a.
In the Manda-kalpa, 31 kalpas previous to the present, there
were two Budhas, Sikhi and Wessabhu ; and the names of Go
tama Bodhisat were Arindama-raja and Sudarshana-raja.
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, Konagamana, Kasyapa, Gotama, and Maitrif. The first
* Pali, bhadda, from bhaddi, excellence. — Tumour's Annals.
t "There are at Varanasi (Benares), according to the dreams of thQ Bud-

96 A MANUAL OF BUDHISM.
four have already appeared ; and Maitri will be the next Budha
who will arise to bless the world.
The birth-place of Kakusanda was Mfekhala ; his father, Aggi-
datta, and his mother, Wisakha. The father of Kakusanda was
prohita to the monarch of Kshema. 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 Wajirendraya, and the kusa-
grass from Gunasubhadra ; and at the root of the tree called sirisa,
or mara, he attained the power of a supreme Budha. Near the
city of Benares, he proclaimed the bana to 40,000 disciples. The
king Kshema was the Bodhisat who afterwards became Gotama
Budha ; on hearing the discourses of Kakusanda he resigned his
kingdom and embraced the priesthood. The principal disciples of
Kakusanda were Wadhura and Sanjawi ; his attendant, Budhajana ;
his principal female disciples, Sama and Upasama ; his stature 40
cubits ; the rays from his body extended to the distance of 10 yo
janas ; and his age was 40,000 years.
The name of Konagamana 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 Sodha-
wati ; his father, Sanyadatta ; and his mother Uttara. lie remained
as a laic for the space of 3000 years, and had 16,000 females in
his palace, but Ruchigatra was his principal queen. At the birth
of his son Swarthiwahana he left the palace on his state elephant,
with 30,000 followers, all of whom embraced the priesthood. After
performing the ascetic usages for the space of four months, he re
ceived the rice-cakes from Aggisena, and the kusa-grass from Chin-
duka ; and at the root of the tree called udumbura, or dimbul, he
attained the object of his great exertion. Gotama Bodhisat was at
this time the monarch Parwata, who made an offering to Konaga
mana, and heard him repeat the prediction, " In the present kalpa,
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, alter becommg Budha, when he visited Vai-ftnasi, paid respect to
the thrones of hi.s 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 tlie images of these 1000 Budhas, made in silver or
other metal, and to pay respect to them."— Csoma Korosi.

IV. TtlE BUDHAS WHO PEECEPED GOTAMA. 97
this indi-vidual will become a supreme Budha." The principal dis
ciples of Konagamana were Sambahula and Uttara ; his attendant,
Sortthijana ; his principal female disciples, Samudda and Uttara ;
his stature 30 cubits ; and he was 30,000 years of age when he
attained nirwana.
The birth-place of Kasyapa was Benares ; his father, Brahma-
datta ; his mother Dhammawati ; the period during which he re
mained a laic, 2000 years ; his queen, Sunanda ; his son, Wijitasena ;
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, Uruwela
andUrula. At this time Gotama B6dhisat was the brahman Jotipala.
His stature was 20 cubits ; he had a retinue of 20,000 disciples ;
and lived in all 20,000 years. After his body was bumt, the bones
still remained in their usual position, presenting the appearance of
a perfect skeleton ; and the whole of the inhabitants of Jambud
wipa assembling together, erected a dagoba over his relics, one
yojana in height. {Sadharmmaratnakdri').

V. g6tAMA BODHISAT : HIS VIRTUES AND STATES
OF BEING.
THE TEN PARAMITAS.— THE aUALlFICATIONS AND ADVANTAGES OF THE b6dHISAT.
—THE FIVE HUNDRED AND FIFTY BIRTHS.— THE SUJATA JATAKA.— THE APPAN-
NAKA JATAKA.— THE MUNlKA JATAKA.— THE MAKASA JATAKA.— THE GUNA JA
TAKA.— THE TINDUKA JATAKA.— THE ASADBISA JATAKA.— THE -WESSANTARA
JATAKA.
A GKEAT part of the respect paid to Gotama Budha arises
from the supposition that he voluntarUy endured, throughout
myriads of ages, and in numberless births, tbe most severe
deprivations and afflictions, that he might thereby gain the
power to free sentient beings from the misery to wbich 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 o-wn free wiU, be forewent
the privilege, and threw himself into the stream of succes
sive existence, for the benefit of tbe three worlds. There is
a class of virtues, caUed the ten paramitas, one or other of
which is pre-eminently exercised during the wbole period in
which the Bodhisat prepares himself for the supreme Budha
ship (1).
In the discourses that were delivered by Gotama, he occa
sionaUy 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 Gotama, when any event of import-

V. GOTAMA BODHISAT : HIS VIETUES, ETO. 39
ance occurred, to refer to some similar event that had taken
place in previous ages, in wbich the same persons were actors,
dwelling more particularly upon the part be himself had
taken in the several transactions. From these relations the
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 tbe Bev. 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 tbe greater part of it, which is exceedingly
popular, not on account of tbe peculiar doctrines of Budhism
contained in it, for these are but incidentaUy 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,
ha-ving 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, BowUla ; it contains 340 pages of 9 lines
each, written on olas 23 incbes long. It is named Jataka
Gathd, or Birth Stanzas, although a large proportion of them
has no reference (independent of the comment) to any birth,
being general maxims or misceUaneous 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 — 1. The oc
casion upon which the verse was spoken. 2. A story Ulus
trating it, affirmed to have been related at the time by Budha,
detaUing 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
H 2

100 A MANUAL OF BUDHISM.
This last is not translated into Sighalese, except partially in
the first Jataka, as being unintelHgible to the mere Singhalese
reader." The Singhalese translation, so far as it extends, appears to
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 wbole, but have not yet
found leisure to accomplish tbe task. Beckoning a page to
contain 9 lines, with about 100 letters in eacb line, it extends
to 2400 pages. I have not made much use of it beyond tbe
present chapter. At my request, my native pundit made an
analysis of the number of times in which Gotama Bodhisat
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 d^-«va of a tree 43 ; a reUgious teacher 26 ;
a courtier 24 ; a prohita brahman 24 ; a prince 24 ; a noble
man 23 ; a learned man 22 ; the dewa 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 potter 3 ; 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 kindura. It is evident, however, that this list is im
perfect. Not a few of the fables that pass under the name of ^sop
are here to be found ; and tbe schoolboy is little aware, as he
reads of the wit of the fox or tbe 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,
" yata-giya-dawasa," which is an exact equivalent to our
own, " in days of yore." The Hindu collection of fables^
called the Hitopad^sa, is well known. As the scene of these
fables is laid in the comparatively modern city of Pataliputra,

V. g6ta.\la bodhisat: his vietues, etc 101
whilst that of the Jatakas is- almost invariably connected with
a Brahmadatta, king of Benares, we may infer therefrom the
superior antiquity of the Pali coUection. The Jataka-pota
bears a considerable resemblance to those parts of the Talmud
that are described as consisting of " aphorisms and moral
sentiments, Ulnstrated by similes and parables, and also by
narratives, sometimes real and sometimes fictitious." These
legends are interesting, as throwing light upon the manners
and customs, and upon the modes of thought, that were pre
valent when tbis compilation was made, or in the ages imme
diately previous ; as tbere is a boundary of verisimilitude
beyond whicb 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 tbe 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 Sujata (2), Apan-
naka(3), Munika (4), Makasa (5), Guna (6), Tinduka(7),
Asadrisa (8), and Wessantara (9). In tbis selection I have
bad in view the interest of the legend as a tale ; the con-
venieuce of its lengtb ; or its importance as illustrating some
feature of Budhism. The Sujata Jcitaka is here translated
in full, with its introduction; but in the other Jatakas the
introduction is omitted, and tbe narrative much abridged.
The first Jataka recorded in tbe original text is the Apan-
naka ; and the last, tbe Wessantara.

1. The Virtues and Privileges of the Bddhisat.
There are ten primary virtues, called paramitas, that are continu
ally exercised by the Bodhisats ; and as each virtue is divided into
three degrees ; ordinary ; upa, superior ; and paramartha, pre
eminent ; there are in all thirty paramitas.
For the space of twenty asankya-kap-lakshas, that is to say, from
the time that the manopranidhana, or resolution to become a Budha,

102 A MANUAL OF BUDHISM.
was first exercised, the thirty paramitas were practised by Gofama
Bodhisat. 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 he fulfilled the three
kinds of dana, viz., dana-paramita, dana-upa-paramita, and dana-
paramartha-paramita. 2. In the Bhusidatta 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 ChuUa Suttasoma,
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-paramita, 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 fulfilled the pragnya-paramita, or the virtue proceeding from
wisdom. 6. 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 Kshantiwada, 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-paramita, or
virtue proceeding from forbearance. 7. In the Maha Suttasoma,
and other births, he spoke the words of truth, thus exercising the
satta-paramita, or virtue proceeding from truth. 8. In the Teme,
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 pro
ceeding from unalterable resolution. 9. In the Nigrodhaniga, and
other births, he gave away that which he enjoyed to aid the neces
sities of others, and took upon himself the sorrows of others ; thus
observing the maitri-paramita, or the virtue proceeding from kind
ness and affection. 10. In the Sara, and other births, he regarded
with an equal raind those who exercised upon him the most severe
cruelties, and those who assisted him and were kind ; thus fulfilling
the upeksha-paramita, or virtue proceeding from equanimity.
All the paramitas were exercised in the three degrees ; and the
differences in question may be learnt from that which is said re
specting dana. The giving of eyes, flesh, and blood, or that which
belongs to the body, is the ordinary dana. The giving of children,
wife, horses, slaves, cattle, buffaloes, lands, pearls, jewels, gold,
and silver, or that which may be regarded as a possession, is the

V. GOTAMA BODHISAT : HIS VIETUES, ETC. 103
superior dana. And the giving of that which involves the loss of
life, as the head upon which the royal crown has been placed, or
the body, to feed lions, tigers, yakas, and rakshas, is the pre-emi
nent dana.
The period required for the exercise of a paramita is called
bhumi. Were a Bodhisat 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 paramita-bhumi. 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 bhumi, 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 bhumi,
give as many heads as would form a heap higher than Meru. Were
he, on a similar scale, once to give an eye, he would, in one bhumi,
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 Meru. Were any being to live
successively through the age enjoyed in each of the dfewa and
brahma-lokas, 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 fufiUing
of a paramita. The paramita-bhumi must therefore be a period
inconceivably long.
The Bodhisat is never born in any world above the Asanyasatya-
loka. He avoids the dewa and brahma-lokas, because in these
worlds he cannot further the accomplishment of his design ; he
never prolongs his stay in places of this description, but seeks con
tinually 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
lokas, and is bom in the world of men. Because of his merit, he
might always be bom in a dfewa or brahma-loka, 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 re
main the appointed time in these worlds, there being no dangers or
accidents by which their departure can be hastened ; but as the
Bodhisat 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 ujDon 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 ;

104 A MANUAL OF BUDHISM.
and the power is po.ssessed by none but those who are to become
supreme Budhas.
There are some Bodhisats who practice the paramitas 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 Bodhisats
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 Bodhisats
who belong to the first division may attain rahatship on hearing
four stanzas from a supreme Budha, and repeating them ; and on
the same day they might enter nirwana. 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 paramitas, that he may impart unto others
the happiness of nirwana. After the assurance of the Budhaship
has been received, were the Bodhisat 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, how
ever 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 dewa. It is therefore requisite that the Bodhisat
continually keep the ten precepts, that he may have the merit to be
born as a man. 2. He must be a male, and not a female ; and
therefore the Bodhisat must avoid all sins that would cause him to
be bom as a woman. 3. He must have the merit that would
enable him to become a rahat ; all evil desire must be destroyed.

V. GOT.VMA BODHIS.VT : HIS VIRTUES, ETC. 105
4. There must be the opportunity of offering- to a supreme Budha,
in whom also firm faith mnst be exercised. 5. There must be the
abandonment of the world, and the Bodhisat must become an
ascetic. 6. He must possess the virtue derived from the practice
of dhyana and other similar exercises, nor can the assurance be re
ceived by one that is unjust or wicked. 7. He must firmly bcdieve
that the Budha with whom he communicates is free from sorrow,
and that he himself will possess the same power ; and he must en
quire 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, Gotama Bodhisat 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 Meru, 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 Bodhisat, might suppose that his sufferings are excessive ; but
in reality his enjoyment preponderates. Were a kalpa to be di
vided into eight parts, to other beings there is enjoyment in seven
parts, and in one part suffering ; but to the Bodhisat there is enjoy
ment 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 be
fore him, and he can take that which is ripest and best.
There are thirteen advantages that the Bodhisat enjoys : 1. He is
never born in any of the eight great hells ; all other beings receive
this buth, but the Bodhisats never. 2. He is never born in the
Lokantarika hell. 3. He is never born in the Nijhamatanha preta
world. 4. He never receives the Khuppipasa preta birth, though
all other beings endure it. 5. He never receives the Kalahanja-
naka preta birth, though all other beings are subject to it. 6. He

106 A MANUAL OF BUDHISM.
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 Bodhisat
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 as a
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 ariip'a 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 com
mon men. 13. He is never a sceptic. These advantages are en
joyed by the Bodhisats 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 Gotama Bodhisat 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 de
merit. 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 dewa, had the power to exhibit an equal courage. We
will record an instance. ^ At a certain time Gotama Bodhisat 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 his
nest was thrown down by the current, and the little ones were
carried along with it far out to sea. But Bodhisat determined 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
* It is said (Journ. Bengal As. Soe. 1835), that in the island of Rambree,
near the coast of Arrakan, there are the reraains of Budhist teraples, in
w-hich are relics of Gotama, such as the hair, feathers, bones, &c., of the
several creatures whose forra he assuraed previous to his becoming a man ;
but according to the Singhalese authors these relics must have perished raany
hundred of thousands of years ago.

V. GOTAMA BODHISAT : HIS VIETUES, EIC. 107
manner to dry 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 therefore you have commenced this under
taking ; the sea is 84,000 yojanas in depth: how then can you dry
it up ? Even a thousand or a hundred thousand men, would be
unable to accomplish it, unless they were rishis." The squirrel re
plied, " 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-paramita. The whole of the
ten virtues were fulfilled with equal abihty. {Piijdwaliya ; Sa-
dharmmaratnakdrS). 2. The Sujdta Jataka.
It came to pass that whilst Gotama Budha resided in the wihara
called Jetawana, near the city of Sewet, he related the following
Jataka, 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
thi."!, 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.
In a former age, when Brahmadatta was king of Benares, Bod
hisat was bom 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 re
moved the bones from their burial-place, and deposited them in a
place covered with earth near his own house, whither he went thrice
* The inhabitants of La-viniura had a legend that the forest in which their
city was afterwards built took fire of its own accord, when a fox tried to ex
tinguish it by dipping its tail in water.

108 A MANUAL OF BUDHISM.
a day to weep. The sorrow almost overcame him ; he ate not,
neither did he drink. Bodhisat 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, en
tire ; 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 grand
father, 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 Jataka.
In a former age, when Brahmadtta was a king of Benares, in
the country called Kasi, Gotama Bodhisat was a merchant, who
traded to different places, with a train of 500 wagons. There was
a lime 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, and unskilful in expedients. Bodhisat filled his 500 wagons
with the most valuable goods, and was ready to take his departure.
The other merchant was in a similar position. Bodhisat reflected
thus : If this other merchant accompanies me, there will be a thou
sand 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, "If I 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

V. GOTAMA BODHISAT : HIS VIETUES, ETC. 109
one else ; there will be excellent water ; I can put what price I
choose upon my goods, and still sell them." So he said, " Friend
I will go first." But Bodhisat saw that there would be many ad
vantages 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 commenced 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
yaka who dvs^elt 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 himself 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 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 yaka, " 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 constant ; the ripple
plays upon the entire surface of the water-course ; and ponds,
covered with lotus flowers and water plants, appear here and there.

110 A MANUAL OF BUDHISM.
But where are you going in such order with your train of wagons ? "
The merchant said, " I 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 ftom 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 ; ex
hausted, 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 merchant, all these beings came to destruction ; their bones
were 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, Bodhisat 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 with
out 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 ad
vice, he entered the desert, along with his wagons. When he had
arrived at about the middle, the yaka, In the same manner as In the
former Instance, appeared in the path ; but Bodhisat 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,

V. GOTAMA bodhisat: HIS VIETUES, ETC. Ill
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 yaka, " 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 yaka went to a little distance, vanished, and returned fo his
demon city. After his departure, the attendants of Bodhisat 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 con
stant ; 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,
therefore, to throw away our water, that we may lighten our wagons,
and proceed more quickly. But Bodhisat 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 Waterless Desert?"
Bodhisat : " The men we saw told us that the 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." Bodhisat : " Well, has any one of
you all felt this wind ? " The attendants : " No, sir." Bodhisat;
" How far may the rain-cloud be seen ? " The attendants : " About
a yojana." Bodhisat: " Has any one of you all seen it?" The
attendants : " No, sir." Bodhisat : " To what distance does the
lightning appear?" The attendants: "About a yojana." Bod
hisat : " Has any one of you all seen its flash ? " The attendants :
" No, sir." Bodhisat: " How far can the sound of the thunder be
heard?" The attendants : " About a yojana." Bodhisat: "Has
any one of you all heard it?" The attendants: "We have not
heard it, sir." Bodhisat : " 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 unwise merchant who pre
ceded 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

112

A MANUAL OF BUDHISM.

with all haste." They soon afterwards found the 600 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 en
campment, and when the oxen had eaten grass, and the men been
refreshed, they placed the cattle In a circle, and the men around
thera, 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 ex
changed their inferior goods for those that were valuable. On their
arrival at the place of merchandise, Bodhisat sold his goods at a
high price, and the whole company retumed in safety to their own
city. At the conclusion of this discourse, Budha said to the nobleman,
Anepidu (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 Anepidu and the Jataka together,
Budha delivered the following stanza :
" Apannakanth&naraeke, Duti^'an khutakkiki,
Etadannyiyamedhiwi, Tanganheyadapannakan.' ' *
4. The Munika Jdtaka.
In this birth, Bodhisat was a bull. He had a younger brother,
who one day coraplained 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 Bodhisat 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, f
* The stanza is thus translated by Mr. Gogerly : " Some declare unmixed
truths ; reasoners speak diversely. The wise man, knowing this, takes that
which is unraixed." — Friend, ii. 20.
t This legend bears a considerable resemblance to the fable of " the
wanton calf."

V. GOTAMA BODHISAT: HIS VIETUES, ETC. 113
5. The Makasa Jdtaka.
In this birth, Bodhisat 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, Bodhisat said that
an enemy was better than a foolish relative or friend.
6. The Guna Jdtaka.
In this birth, Bodhisat was a Hon, 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 ac
custoraed to graze. One day Bodhisat 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 there he reraained, 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 re
quested his assistance, he assumed courage, and making a channel
for the water to come from the lake to the feet of the Hon, he thus
softened the mud, and released the prisoner from his confineraent.
The lion and jackal, with their families, afterwards lived together
for some time, in the same cave, in great harmony.
7. The Tinduka Jdtaka.
In this birth, Bodhisat was the king of 80,000 monkeys. The
tribe lived in the forest of Himala, near a village. In which was a
timbery tree laden with fruit. The monkeys requested permission
of their king to go and seize the fruit ; but his majesty forbade
them, when he learnt that the village was inhabited. They, how
ever, ascended the tree In the middle of the night, and were busy
at work, when one of the villagers having occasion lo rise, saw
what they were about, and gave the alarm. The tree was soon
I

114 A MANUAL OF BUDHISM.
surrounded by people, armed with sticks, who were resolved to
wait until the dawn, and then kill the monkeys. Information was
con-veyed 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, Bodhisat was the son of Brahmadatta, king of Be
nares, and was called Asadrisa. He had a younger brother, Brah
madatta. 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 Asadrisa, and the
viziership to his brother. The nobles were willing that the royal
comm-and should be obeyed ; but as Bodhisat 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 commanded that the traitor should
be apprehended. But Bodhisat received waming of the danger In
which he was placed, and fled to the city of king Samanya. On
arriving at the gate of the city, he sent to inform the king that a
famous archer had arrived in his dorainions. The king gave orders
that he should be adraitted into the royal presence, and asked what
wages he would require ; and when he was answered that a thou
sand raasurans would be a reasonable salary, he gave his promise
that this sura 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, comraanded that a couch should be placed, and a
cloth spread, at the foot of a raango 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 Asadrisa, who re
quested that the royal couch might be removed from under the tree.
The archers perceiving that Bodhisat had neither bow nor arrow
in his hand, resolved among themselves, that If he were to request
their assistance, they would refuse hira the use of their weapons.

V. GOTAMA bodhisat: HIS VIETUES, ETC. 1 1 ¦ J
Bodhisat then laid aside his usual garment, arrayed himself in a
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 ap
proached 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. Bodhisat gave notice that as the arrow would
proceed right into the firraaraent, it would be necessary to wait for
its return with a little patience. An arrow was then shot, whicli
cleft a small portion from the mango, then went to the other world,
and was seized by the dewas. Another arrow was shot, and after
sorae tirae, there was a noise In the air, — thrum, thrum, thrum ; at
which the people were afraid. Bodhisat 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 Bodhisat 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 thousand
tiraes clapped their hands, and a thousand times waved their ker
chiefs 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. Brahmadatta 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 Samanya, and on arriving near Benares, he
ascended a scaffold, from whioh he shot an arrow, with an epistle
attached to the following 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 theraselves that the
threat would certainly be accomplished, they fled to their own cities.
* 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, iish being one of the most favourite kinds of food in use
among the Greeks, the word oipov became applied to all things that were
eaten -with bread. Our own word " raeal," as used in the sense of a repast,
raay have been derived from the period when that article was in comraon use
among our ancestors. I 3

116 A MANUAL OF BUDHISM.
Thus Bodhisat conquered the seven kings, without the shedding of
a single drop of blood. Brahmadatta now offered to resign the
kingdom, but Bodhisat again refused it, and going to the forest of
Himala, by strict asceticism, he gained supernatural power, and
afterwards passed away to the highest of the celestial regions.
9. The Wessantara Jdtaka.
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 dewa Sekra, and during four asankyas and a kap-
laksha had exercised the wish to become the mother of a Budha.
In due time they had a son, who was called Wessantara, from the
street In whioh his mother was passing at the time of his birth.
This son was the Bodhisat who in the next birth but one became
Gotama Budha. Frora 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 received In raarriage Madri-
dewi, the beautiful daughter of the king of Chetiya ; and Sanda
delivered to them the kingdom. They had a son, Jaliya, and a
daughter, Krishnajina, and lived together in the greatest happiness
and prosperity. The country of Chetiya and the city of Jayatura
became as one. At this time there was a famine In Kalinga, from
the want of rain ; but the king thereof having heard that Wessan
tara had a white elephant that had the power to cause rain, sent
eight of his brahmans to request It. When the messengers arrived
at Jayatura, it was the poya day, when the prince, raounted 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 ex
pressed 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 sarae tirae, " May I by this
become Budha!" When the citizens saw that the elephant from
which they derived so much assistance 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 de-

V, GOTAMA bodhisat: HIS VIETUES, ETC. 117
sired no other punishment but that he should be banished' without
delay from the kingdora to the rock Wankaglri. When the citizens
were gone, the king sent the noble Katta to his son, to inform him
of their deraand, and to tell hira that on th« 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 Madri-dewi, 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 In accordance with hor 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 advan
tages, 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 asserabled, and made an offering
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-dewi, In the same way, pre
sented 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 Madri-dewi to remain with her, as there
were so many hardships to be endured In the forest ; but she re
plied, that she had rather live with hej- lord in the wildemess, than
without him in the city. The prince himself made known to her

118 A MANUAL OF BUDHISJI.
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 be 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 Madri-dewi, taking her daughter in her arms, and her son by
her hand, entered it.
Wessantara having worshipped his parents, dismissed the cour
tezans, and gave good advice to the citizens ; and on leaving the
oity, he set off towards the north. The queen mother sent after
them a thousand wagons, filled with all things useful and valuable,
but they gave away the whole in alras.
Soon after their departure, two brahmans came to the city to en
quire for Wessantara, and when they found that he had gone to the
wilderness, they asked if he had 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 dewas under the disguise of horses, that yoked theraselves
to the chariot and drew it. On the way, another brahman cried
out, " Sir, I am old, siok, and wearied ; give rae 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 remem
brance 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 Chetiya, whence Madri-dewi
sent to Inform her father they were there ; and when the king, with
60,000 princes, came to the plaoe, surprised at what he saw, he en
quired 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, Chetiya invited them to corne and reign in his own
city ; and when they declined, he ordered the place In which they

V. GOTAMA bodhisat: HIS VIETUES, ETC. 119
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 Wankaglri. By command of Sekra,
his wonder-worker, Wiswakarmma, had prepared for them two
pansals, in one of which Wessantara dwelt, and in the other Madri-
dewi, 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 manner
for the space of seven months, there was an aged brahman, called
Jujaka, who from the age of eighteen years had been a mendicant ;
he had accumulated a hundred raasurans, which he delivered to
another brahman, a poor man, to keep for hira ; but when he went
to recover them, the brahman said that he had spent the whole to
supply his wants, and that he had now nothing to give him but his
daughter Amitta-tapa ; 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 household 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 reraained at ease. Amitta-tapa, however, informed him
that the charitable Wessantara resided near the rock Wankaglri,
and that if he applied to him he would be able to obtain a slave to
wait upon her, and render her all the assistance 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 aviray. As he
fled from the city, not knowing whither he went, he was guided by
the dewas towards Wankaglri ; but when he came near, he was
seen by the guards who had been placed around the forest by the
king of Chetiya, 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 about his welfare. Proceeding on his way, he fell In with

120 A MANUAL OF BUDHFS.M.
the ascetic Acchuta, who resided near the rook 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 Madri-dewi
would be at home, who would probably 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 morning she went to the pansal of Wessantara,
to have it explained. The prince enquired why she had oome at an
improper hour, when she said that she had been troubled by a
dream, in whioh a blaok man came and cut off her two arras and
plucked out her heart. Wessantara rejoiced to hear her dream, as
he saw that the time for fulfilling the paramitas 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 lie 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
partaken 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 this request, the prince
told him that he was the best friend he had yet raet 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 raust go away without them. Wessan
tara 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 thera 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
Krishnajina, 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 appearanoe. Upon this the old man began

V. GOTAMA BODHISAT : HIS VIETUES, ETC. 121
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 brahman may take me ; I am willing
to become his servant ; I cannot remain here and listen to my
father's cries;" and tearing In two the leaf by which he was
covered, he sprang up, and ran towards his father, weeping. Wes
santara 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 whioh 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 frora the miseries of repeated existence, he called
them to the pansal, and pouring water on the hands of the brahman,
delivered thera 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 faoe. 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 dreara 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 raan ; 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 raother.
Wessantara made no reply, and as Jaliya was asking him why he
was silent, Jujaka approached bleeding, and looking like an execu
tioner who had just been taking the life of sorae crirainal. The
children trembled 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
\yent. Looking at their father, they told him to see the blood
streaming down their backs, and to consider the pain they endured.
Wessantara reflected, " If my children have to suffer this before my

122 A MANUAL OF BUDHISM.
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
adrainister unto them comfort ? How will the mother who has
borne them in her bosom, grieve when she retums 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
sorrowfully, " 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 dewas, and
ye animals with whom we have sported, let our raother know the
raanner In which we thus pass along the road!" When Madri-
dewi was about to return home, Sekra sent four dewas 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 previously met with any In
the sarae 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 sorae eagle or sprite might have carried them off when
they were sleeping ; or else that perhaps her relatives had come and
demanded thera, in order to take them away. Going to the pansal
she enquired of Wessantara where the children were, but he re
mained 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 collecting fruits ; as he thought that her death might be caused
if he informed her at once that he had given them in alms. On
hearing this, the princess went Into the forest, going from place to
place, and examining every spot In which they had been accustomed
to play ; and as she did not find them, she became senseless. Wes
santara 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 ?"

V. GOTAMA BODHISAT : HIS VIETUES, ETC. 123
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
be fulfilled. Then Madri-dewi replied, " The Budhaship Is more
excellent than a hundred 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, " 1 am now old and power
less ; 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 Madri-
dewi ; and she, knowing his thoughts, expressed her willingness to
coraply with the wish that had been expressed ; whereupon he de
livered her to the supposed brahman, that the gift might assist in
the reception of the Budhaship. When the brahman received her,
he said, " The princess now belongs to me ; that whioh belongs to
another, you have not the right to give away ; therefore keep her
for rae until I shall return." Then assuraing his own forra, Sekra
Inforraed Wessantara that all the dewas and brahmas had rejoiced
in the gifts he had offered ; and assuring him that he would most
certainly 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 Meru and the other rooks
expressed their approbation.
Jujaka 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 dewas came to them in the shape of their
parents, and ministered to all their wants. The brahman, overawed
by this occurrence, took thera the next day to the house of their grand
parents. The previous night Sanda had had a dream, in which he
saw a man bring to him two lotus flowers. Having assembled the
brahraans learned in the four Vedas to know the meaning of this
dreara, they informed 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 Krishna
jina ; and the king asked them whence they came. The old man
intended to say some other country, lest some harm should happen

124 A MANUAL OF BUDHISM.
to him if the truth were known ; but through the interference of
the dewas he replied, " They were given to me as an alms-offering
by Wessantara." When Sanda found that they were his grand
children, 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 raid
night. 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 Wankaglri,
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 proceeded. On seeing the procession, she Informed him
that their relatives had come from the city. When the prince per
ceived that among the elephants was the aniraal 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
Madri-dewi, and their children Jaliya and Krishnajina, accompa
nied by a great multitude of people from Jayatura and Chetiya,
went frora the rock Wankaglri to the city. Wessantara and the
princess again received the kingdom ; and after reigning in con
formity with the ten precepts of kings, he was re-born in the dewa-
loka called J'usita.
The brahman Jujaka afterwards became the prince Dewadatta ;
Amitta-tapa became the feraale heretic Chinchi ; the brahman
Acchuta became the priest Seriyut ; the dewa Sekra became the
priest Anurudha ; the king Sanja became Sudhodana, the father of
Gotama Budha ; the queen Phusati became Mahamaya-dewi, his
raother ; Madri-dewi became Yasodhara-dewi, his wife ; Jaliya be
came Rahula, his son ; Krishnajina became the priestess Upphala ;
and Wessantara became Gotama Budha.

VI. THE ANCESTORS OF GOTAMA BUDHA.
THE FIRST MONARCH, MAHA SAMMATA.— HIS SUCCESSORS.— THE TREASURES OF THE
CHAKRA-WARTTI. — THE OKKAKA RACE.— THE SAKYA RACE  THE ORIGIN OP
KAPILA-WASTU AND OF KOLI.
In this chapter, the ancestry of Gotama Budha is traced, from
his father, Sudhodana, through various individuals and races,
all of royal dignity, to Maha Sammata, the first monarch of
the world. Several of the names, 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 tbe 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 paralled legends in the lore of nearly
all nations that have records of remote antiquity. It wiU 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 appoint
ment, sammata, of all the beings concerned, that he was anointed
king, he was called Maha Sammata. The glory proceeding from

126 A MANUAL OF BUDHISM.
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 dewas kept watch, with drawn
swords. There was a perfume like that of 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 dewa-lokas, as the happiness of the brahmas
who resided here was greater than that of the dewas.
Sammata was succeeded by his son Roja, who reigned an asankya,
anda fterwards there reigned in lineal succession, Wara-roja, Kal-
yana, Wara-kalyana, Maha-mandhatu-up6satha,f and Maha-mand-
hatu, a chakrawartti. Each of these kings reigned an asankya.
The chakrawarttij Is a 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 Magadha. He
* 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 Chaldaea
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.
t Turnour, in his Examination of the Pali Budhistical Annals (Journ.
As. Soe. Nov. 1838), calls the sixth monarch simply Uposatho, and on the
narae of the succeeding raonarch he has the following note : " In the Maha
wanso I have been misled by the plural Mand?ita, 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 au asankheyyan included
therefore Maha Sammato."
J " A chakra-vertti is one in whora the chakra, the discus of Vishnu,
abides (varttate) ; such a 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." — Ezra i. 2 ; Judith ii. 1. The Roman empire, as well as others that
preceded it, was called oikov jxevrj, "the world." — Luke ii. 1. The same
spu-it still lives in the seven-hilled city, and the same pretensions are set
forth ; but it is in vain ; as no chakrawartti will be permitted to appear, until
the sceptre of Jesus Christ shall be extended over all nations.

VI. THE ANCESTOES OF GOTAMA BUDHA. T27
must have possessed great merit in a formfer state of existence. He
is at first a yuwa-raja, or secondary king ; then the monarch of ono
continent onlj' ; and afterwards of all the four continents. There
are seven most precious things that he possesses. 1. The chakra-
ratna, or magical discus. 2. The hasti-ratna, or elephant. 3. The
aswa-ratna, or horse. 4. The manikya-ratna, or treasure of gems.
5. The istri-ratna, or empress. 6. The grahapatl-ratna, or retinue
of attendants. 7. The parlnaya-ratna, or prince. On a certam
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 appearanoe is presented
in the sky. Sorae think that another moon is about to appear ;
others that it is a sun with softened rays, or a mansion of the
dewas ; but the wise know that it is the chakra-ratna. It ap
proaches 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 Uposatha
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 nurabers 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 hira by producing cold ; and when he is too
cold, she produces warmth. She fans him to sleep, and attends
hira with the constancy of a slave. The treasure of the grahapati
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 continents.
On this occasion he is attended by the seven precious geras, as well
as by an immense train of dewas and nobles, in all possible splen
dour of array. The discus proceeds first through the air, followed
by the moiiarch and his host. Their first visit Is to Purwawidesa,
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 de
scends into the sea of that continent, a way having been opened

128 A MANUAL O'F BUDHISM.
into the waters hy the discus ; and he and his nobles gather im
mense 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-mandhatu possessed all these privileges, he was
not contented with them, and said, " If I am indeed a powerful
monarch, may the dewas 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 dewas were obedient, and pro
duced the gems as he desired. After thus enjoying the blessings of
earth, he went to a dewa-loka, 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 Chetiya, the son of Upa-chara, began
to reign, he appointed as his principal minister Korakataraba, with
whom he had been brought up, like two students attending the sarae
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 inforraed that the king had told a lie, they enquired
what colour it was, whether it was white, or blaok, or blue. Not
withstanding the entreaties of Kapila, the king persisted in the
untruth ; and in consequence his person lost its glorious appear
ance ; the earth opened, and he went to hell, the city In which he
resided being destroyed. Chetiya 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, Uttarapanohala. The history of these transactions ap
pears at greater length In the Chetiya Jataka. From the time the
untruth was told, the dewas ceased to be guardians of the kings,
and four princes were appointed in their place. The sons and
grandsons of these princes multiplied, and until this day they re
tain the same office, and are called Ganawara.
* This name is omitted in Tumour's list.

VI. THE ANCESTOES OF GOTAMA BUDHA. 129
Muchala, the son of Chfetiya, from the fears that were Induced
by seeing the destruction of his father, reigned In righteousness ;
and was succeeded by his son Muchallnda.* 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 Muchallnda was Sagara, who
was succeeded In lineal order, by Sagara (or Sagara-dewa), Bharata,
Bhagirata, Ruchi, Suruchi, Pratapa, and Maha Pratapa. The queen
of Maha Pratapa, after she had been delivered eight months, re
fused to rise from her couch at his approach, as she was the mother
of the heir-apparent, Dharmmapala. 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 successors, so
that they pursued a different course ; and by this raeans they re
tained the sarae length of years, though the brightness of their
bodies was gradually lost. The successor of Maha Pratapa was
Panada, whose son, Maha Panada, had been a dewa ; but at the
comraand of Sekra he was bom in the world of men, and reigned
in great splendour. The successors of Maha Panada were Sudar
sana ; 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 KusawatI, 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.f The last of these princes was Maha Sagara, who
was succeeded by his son Makhadewa. When he had reigned
252,000 years, he saw the first grey hair, upon which he resigned
* Between Muchala and Muchallnda, Turnour inserts the name of Ma-
harauchalo. t The Jews have a tradition that Abraham was the first raan who ever
turned grey. His beard became grey when Isaao attained the age of man
hood, that he might be distinguished from his son, who exactly reserabled
his father. This was ordered by divine appointment, that the scoffs of those
who doubted Sarah's innocence might be silenced.

130 A MANUAL OF BUDHISM.
the kingdom to his son, and became an ascetic in a forest that after
wards bore his name, where he resided 84,000 years, and was after
wards bom In a brahma-l&ka. The Maha-sammata-wansa was now
lost, and the Makhadewa race commenced. There were 84,000
princes of this race, all of whom, when they saw the first grey hair,
resigned the kingdora, and became ascetics ; after whioh they were
born in one of the brahraa-lokas. The age of each was 336,000
years. The last of these kings, Kalaranjanaka, did not become
an ascetic, as his predecessors had done, and the Makhadewa race
ceased. The son of Kalaranjanaka was Asoka, 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 Dasaratha Jataka. The last of
these kings was Okkaka the second ; after whom, of the same
lineage, were Udayabhadda, Dhananja, K&rawya, Wedeha, 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 Araba (who is also called Ambatta)
were Hasta, Chitra, Jantu, Jalini, and Wisakha. Eaoh of these
queens was the chief of 600 concubines. Hasta had four sons and
five daughters. The names of the sons were Ulkamukha, Kalan-
duka, Hastanika, and Purasunika or Sirinipura ; and of the daugh
ters, Priya, Suprlya, Nanda, Wljita, and Wijitasena. 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 hira to the
king, and placing him in his arras, told him to adraire his beauty.
The king, on seeing hira, was much delighted that she had borne
him so beautiful a son in his old age, and gave her permission to
ask from him anything she might desire. She replied that the king
had already given her whatever she could possibly wish for, so that
» The history of this king, -written in Sanscrit by KSlid&sa, is still exant.
It 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 Kalidasse, Carmen, Sanskrite et Latine, edidit A. F.
Stenzler."

VI. THE ANCESTORS OF GOTAMA BUDHA. 131
she had no want of her own ; but she requested hira to grant the
succession 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 re
tired 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 sharae.
Unable to resist the importunity of the queen, Amba called the
four princes Into his presence, and addressed them In these terms :
— " My sons, I 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 regalia,* 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 oould
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 raen 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 as
semblage 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 prln-
* These were, the golden sword, the ornamented slippers, the umbrella or
canopy, the golden frontlet, and the chSmara.
K 2

132 A MANUAL OF BUDHISM.
ciples 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 Bodhisat who afterwards became G&tama
Budha was the ascetic Kapila, and resided in a forest, near a lake,
upon the borders of whioh 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 bhuml-wijaya, by which
he knew the whole history of any glv^n 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 in
clined towards the south. When any animal was chased to that
spot, fear fell upon the pursuer ; hares and miminnasf overawed
the jackal ; frogs struck terror into the naya ; and deer were under
* The following legend is translated (Journ. Bengal As. Soe. Aug. 1833)
by M. Alex. Csoma de Korosi from the 26th volume of the mDo class in the
KS.-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 Kama, at Potala (supposed to be the ancient Potala, or
the modem Tatta, at the mouth of the Indus). He had two sons, G6tama
and Bharadhwaja. The former took the religious character, but Gotama
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 Gotama inherit, who were born in a preternatural manner ;
from the circumstances of their birth 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 Vi-
rudhaka (or Videhaka). He has four sons. 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.
t The miminna is found in Ceylon. It is of the deer species, but not
higher than a larab, and its lirabs are shaped in the most delicate manner.
The interpreter modliar of Negorabo, M. L. E. Perera, Esq. had one iu his pos
session 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.

VI. IHE ANCESTOES OF GOTAMA BUDHA. 133
no alarm from the tiger. This was perceived by Kapila, and he
knew thereby that a chakrawartti and a Budha had resided there in
a former age. It was on this account that he chose this plaoe 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 It a being would proceed who would be
an assistance to all the intelligences of the world. No other favour
did the sage request In retum, but that the princes would call the
city by his own name, Kapila. The city was built according to the
advice they received, and was called after the name of the sage.*
The princes then said to eaoh other, " If we send to any of the In
ferior kings to ask their daughters in marriage, it will be a dis
honour to the Okkaka 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 appointed as the queen-mother, and eaoh
of the brothers took one of the other sisters as his wife. In the
course of time eaoh of the queens had eight sons and eight daugh
ters, or sixty-four children In all. When their father heard In what
raanner the princes had acted, he thrice exclaimed, " Sakka wata
bho rajakumara, parama sakka wata bho rajakumarayl." " 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 exclaraation of the king, the Okkaka
race was henceforth called Ambatta Sakya.
After 222,769 princes of the race of Sakya had reigned at Ka-
* This was afterwards the birthplace of Gotama Budha. " The Chinese
specify Kau-pi-le, the Burmese, Ka-pi-la-vot, the Siamese Ka-bi-la-pat, the
Singhalese Kimboul-pat (Kirabulwat) and the Nepaulese Kapilapur, as the
city in which their legislator was bom . . . The precise situation of Kapila,
it is not now easy to ascertain. The Tibetan writers place it near Kailas, ou
the river Bhagirathi, or as elsewhere stated, on the Rohini river. These in
dications, connected with its dependency on Kosala, render it likely that it
was in Rohilkund, or in Kamaon, or perhaps even rather more to the east
ward ; for the river now known as the Rohini is one of the feeders of the
Gunduk — at any rate it raust have been on the borders of Nepaul ; as it is
stated that when the SS.kyas were dispossessed of their city, those who es
caped retired into that country." — Wilson, Journ. Bengal As. Soe, 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 Wis41a, and sixty from Rajagaha. In the Ara^watura,
Budha is said to have passed from Setawya to KapUa, aud thence to Kusi-
n-ira, in going from Sewet to Rajagaha.

134 A MANUAL OF BUDHISM.
pila, or Kapilawastu (Sing. Kirabulwat), the kingdom was received
by Jayasena, 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,
Sudhodana, Amitodana, Dhotodana, Sukk&dana, and Ghatitodana ;
and two daughters, Amita and Paraii. As Sudhodana was the
eldest, he succeeded his father, and reigned at Kapilawastu. From
Maha Sammata to Sudhodana, in lineal succession, there were
706,787 princes, of the race of the sun. Of these princes, G&tama
Bodhisat was born as Maha Sammata, Maha Mandhatu, Maha Sudar
sana, Makhadewa, Nimi, Kusa, Rama, Udayabhadda, Mahlnsaka,
Katthakarl, Maha Silawa, Chulajanaka, Maha Janaka, Chullapa-
duma, Maha Paduraa, ChuUasutasoraa, Maha Sutasoma, Pancha-
yudha, Dharmma, Satabhatuka, Sahasrabhatuka, Dharmmista,
Bhagineyya, Rajowado, Alinaohitta, Wedeha, Asadisa, SakkadittI,
Gandhara, Maha Gandhara, Adasamukba, Sudhabhojana, Anithi-
gandha, Kurudharmma, Ghata, Dharmmapala, Dhigayu, Maha
Dhigayu, Sussima, Kummasapinda, Parantapa, Udaya, Garata, Sa
dhina, SIwI, Somanassa, Ayodhara, Alinasattu, Arindama, Terae,
and Chandra. Nineteen tiraes he was born as king of Benares.
The last birth in which he was a king was that of Wessantara.
The principal queen of Sudhodana was Maha Maya, daughter of
Supra Budha, of the race of Anusakya, who reigned In the city of
K61I. The queen raother Priya (of whom we have spoken in con
nexion with the founding of the oity of Kapilawastu), was seized
with the disease called sweta-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 as the princes them
selves 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
flre 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 concu
bines 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

VI. THE ANCESTOES OF GOTAMA BUDHA. 135
into the forest, thinking to die in some lonely cave.* After walk
ing about some time, he was overcome by hunger, and ate of the
root, leaves, fruit, and bark of a certain tree ; but these acted me
dicinally, 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 ory. As all creatures
are afraid of the human cry, the tiger slunk away without doing
her any Injury. The ory 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 deflle her relatives. Rama then
said to her, " I am Rama, king of Benares ; our meeting together
is like that of the waters of the rain and the river ; ascend, there
fore, from the cave to the light." But Priya replied, " I cannot
ascend from the cave ; I am afflicted with the white leprosy."
Then said the king, " I carae 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 her a ladder ; and
taking her to the tree in which he lived, he applied the medicine,
and in a little tirae 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
* The Ganesa Purina commences with the misfortune of Somaktoka,
king of Surat, who, on account of the affliction of leprosy, left his house and
kingdom to wander in the -wilderness. — Dr. Stevenson, Journ. Royal As.
Soe. viii.

136 A MANUAL OF BUDHISM.
course of time that a man who knew the king saw him in the forest.
When he said that he had oome 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 retumed to Benares.
The newly- erected city was called Koli, from the kolom tree (nau-
olea cordlfolia) 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 Dewudseha. The descendants of the
king received the name of K&ll.
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 con
sent to the proposed marriages, adding Insult to 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 Koli. When the four
kings heard of this adventure, 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 Koli and Sakya
families to Intermarry with each other. The thirty-two princes had
separate establishments, and in due time thirty-two children were
bom to each family. After many generations Dewudseha was king,
and was succeeded by his son Anusakya, whose principal queen
was the younger sister of Singha-hanu. This queen had two sons.

VI. THE ANCESTOES OF GOTAMA BUDHA. 137
Suprabudha and Dandap&ni, and two daughters, Maha Mdya Dewi
and Maha Prajapati. These princesses were beautiful as the queens
of a dewa-loka ; no Intoxicating liquor ever touched their lips ;
even in play they never told an untruth ; 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 Sudhodana, king of Kapilawastu ; and
they became his principal queens. Maha Maya was In every re
spect 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 Sudhodana and Maha Maya, Gotama Budha was
born. {Puj'divaliya, Amdwatura, Sfc.)

VII. THE LEGENDARY LIFE OF GOTAMA BUDHA.
I. THE CONCEPTION, BIRTH, AND INFANCY OF g6tAMA. — II. THE MARRIAGE OF GO
TAMA, AND HIS SUBSEaUENT ABANDONMENT OF THE WORLD. — III. q6tAMA AS
AN ASCETIC, PREPARATORY TO THE RECEPTION OF THE BUDHASHIP. — IV. THE
CONTEST WITH WASAWARTTI MARA. — ^V. THE RECEPTION OF THE BUDHA
SHIP. — VI. THE FIRST OFFERING RECEIVED BT g6tAMA AS BUDHA, — VII.
THE FIRST DISCOURSE DELIVERED BT BUDHA.  VIII. FIFTY-FOUR PRINCES
AND A THOUSAND FIRE-WORSHIPPERS 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 OP BUDHA.  XIII. BUDHA VISITS THE
ISLAND OF CEYLON. — XIV. BUDHA FORETELLS THB PROSPERITY OF A LA
BOURER'S WIPE. — XV. BUDHA ATTENDS A PLOUGHING FESTIVAL.  XVI.
THE HISTORY OF ANEPIDU. — XVII. THE HISTORY OF WISAKHA. — .-iVIII.
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 OE ANGULI-
MALA.  XXII. THE HISTORY OF SABHIYA. — XXIII. THE HISTORY OP SACHA.
 XXIV. THE TWO MERCHANTS OP SUNAPARANTA.  XXV. THE YAKA ALA-
WAKA OVERCOME BY BUDHA.  XXVI. THE HISTORY OF UPALI. — XXVII.
THE BRAHMAN KUTADANTA EMBRACES BUDHISM. — XXVIII. THE BRAHMAN
SELA BECOMES A PRIEST. — XXIX. BUDHA IS FALSELY ACCUSED OF INCON
TINENCE BY THB FEMALE UNBELIEVER, CHINCHI.  XXX. THE FEMALE RE
SIDENT IN MATIKA BECOMES A RAHAT. — XXXI. THE PROWESS OF BAND-
HULA.  XXXII. THE KING OP KOSOL MARRIES THE NATURAL DAUGHTER

VII. LEGENDS. OF GOTAMA BUDHA. 139
OF MAHA-NAMA. — XXXIII, THE FLOWER-GIRL BECOMES A QUEEN. — XXXIV.
THE PRIEST WHOSE BREATH IS LIKE THE PERFUME OP THE LOTUS. 
XXXV. THE FIVE HUNDRED QUEENS OP KOSOL.  XXXIV. THE GIFTS PRE
SENTED TO BUDHA ON HIS RETURN TO SEWET.  XXXVII. BUDHA IS VISITED
BY THE DEWA SEKHA. — XXXVIII. THE TIRTTAKAS ARE PUT TO SHAME; A
LARGE TREE IS MIRACULOUSLY PRODUCED ; AND SEKRA MAKES A PAVI
LION FOR BUDHA. — XXXIX. BUDHA VISITS THE DBWA-l6kA TAWUTISA. —
XL. THB NAGA, NANDO-PANANDA, OVERCOME BY MUGALAN. — XLI. THE
SIXTEEN DREAMS OF THE KING OP KOSOL, — XLII. THE aUEEN PRAJAPATI
BECOMES A PRIESTESS, AND OBTAINS NIRWANA. — XLIII. THE WICKED DE
VICES OF DEWADATTA AND AJASAT. — XLIV. THE CONVERSION OF AJASAT.
— XLV. THE DESTRUCTION OF DEWADATTA.— XLVI. THE HISTORY OP
PRINCE SUNAKHATA.  XLVII. THE HISTORY OF BAWARI.^ — ^XL-VIII. BUDHA
VISITS THE BRAHMA-l6kA. — XLIX. MUGALAN ATTAINS NIRWANA. — L. THE
PUNISHMENT OP SUPRA BUDHA. — LI. THB PRINCESS YAS6DHARA-DEWI AT
TAINS NIRWANA. — LII. THE DEATH OF g6TAMA BUDHA.
Theee are ample materials for an extended life of Gotama;
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 bas gathered in successive ages. As no comment

140 A MANUAL OF BUDHISM.
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 Gotama.
After the Wessantara birth, Bodhisat was bom In the dewa-loka
called Tusita, where he received the name of Santusita, and lived
In the possession of every enjoyment for the space of 57 kotis and
60 lacs of years. At the end of this period, as it had been an
nounced that a supreme Budha was about to appear, the dewas and
brahmas of the various worlds enquired who it was to be ; and
when they discovered that It was Santusita, they went in a vast
multitude to that dewa, and requested him to assume the high
office, that the different orders of being might be released from the
sorrows connected with the repetition of existence. To this request
Santusita raade no reply, but exercised the flve great perceptions,*
pancha-maha-wilokana, 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 perception, he saw that the age of man was about a hundred
years,f and that therefore it was an auspicious period In which for
the Budha to be bom. 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.f As to the fourth, he
looked flrst to see whether the royal caste or the brahman was then
* There are eight different kinds of beings who must look to the future
before they attempt to carry into efi'eet their intentions. The merchant, be
fore 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 B6dhisat, before he receives his fiinal birth.
t 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 implored, — Niebuhr's
Rome. X This country was supposed to be situated in the centre of Jambudwipa.
It would be diflicult to define its limits, but it is generally regarded as an
swering to Central Bahar. In the reign of Bimsaia, Rajagaha was its
capital. It is called Makata by the Burraans and Siamese, Mo-ki-to by the
Chinese, and Makala Kokf by the Japanese.

VII. LEGENDS OF g6tAMA BUDHA. 141
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 re
quisite merit to become the father of a Budha ; by whioh he per
ceived that Sudhodana, 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 Sudhodana 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 pre
vious to the time at which it was foreknown that her death would
take place.'*
When a dewa is about to leave the celestial regions, there are
evidences of the fact. 1. His garments lose their appearance
of purity. 2. The garlands and ornaments on his person begin to
fade. 3. The body emits a kind of perspiration, like a tree covered
with dew. 4. The mansion In whioh he has resided loses its at
tractiveness and beauty. The dewas having perceived these signs
relative to Santusita, gathered around him, and offered him their
congratulations. On the arrival of the proper period, he vanished
from Tusita, and was conceived In the womb of Mahamaya. This
event took place in the month -(Esala (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 oan be conceived In the same receptacle ;
the usual secretions are not formed ; and from the time of concep
tion, Mahamaya was free from passion, and lived in the strictest
continence. t The inhabitants of Kapilawastu were accustomed to
hold a festival, from the 7th day of the moon to the 14th, in the
month j3Esala, 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,J arrayed
* The matter contained in this chapter is principally translated from the
Prij&.waliya ; except in the few instances in whieh the name of a different
work is inserted at the end of the section.
t 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 PerOctione, until after the birth of the child of which
she was then pregnant by Apollo.
X 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.

142 A MANUAL OF BUDHISM.
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.'*
In her dream she saw the guardian dewas of the four quarters take
up the couch upon which she lay, and convey it to the great forest
of Himala, where 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 dewas 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 ungents. The four dewas
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, Bodhisat appeared
to her, like a cloud in the moonlight, coming from the north, and
in his hand holding a lotus. After ascending the rock, he thrice
circumambulated the queen's couch. At this raoment Santusita,
who saw the progress of the dream, passed away from the dewa-
loka, and was conceived In the world of men ; and Mahamaya
discovered, after the oircumambulations were concluded, that Bod
hisat was lying In her body, as the infant lies in the worab of its
mother.f * The last of the Jinas, Vaxdhamfi.na, was at first conceived by Devan-
anda, a BrahminS,. 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 a Brahm&n&,, Sekra commanded his chief
attendant to remove the child from the womb of D6vanand5, to that of Tri-
salk, wife of Siddhartha, a prince of the race of Jesw&ca, and of the Kasyapa
family. This was accordingly executed ; and the new conception was an
nounced to TrisalS, by dreams, which were expounded by soothsayers as
foreboding the birth of a future Jina. — Colebrooke's MisceUaneous Essays,
u. 214.
t The resemblance between this legend and the doctrine of the perpetual
virginity of the raother of our Lord, cannot but be reraarked. The opinion
that she had ever borne other children was called heresy by Epiphanius and '
Jerorae, long before she had been exalted to the station of supremacy she
now occupies araong 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 Mahoraet in the chapter of the
Koran entitled " Mary," bears a considerable reserablance to this part of the
history of Budha. Csoraa Korosi says, that he does not find any mention in
the Tibetan books " of Maha De-vi's virginity, upon which the Mongol ac
counts lay so much stress."

VII. LEGENDS OF GOTAMA BUDHA. 143
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, Sud
hodana enquired the meaning of the queen's dream ; and they re
phed, 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, but 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 10,000 sakwalas trerabled at once ; there was in each a preter
natural light, so that they were all equally illuminated at the sarae
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 ex
tinguished, so that they became as cool as water, and the bodies of
all therein were as pillars of Ice ; the thirst of pretas 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 eaoh 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 rausic spontaneously uttered
sounds ; the dewas 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 fountains of water sprung up in various places ;
the flight of the birds was arrested as they passed through the air ;
the stream of the rivers was stopped, as if to look at Bodhisat ; 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
abotmded with the seven species of water lilies ; even beams of dry
wood put forth lotus flowers, so that the earth resembled one exten
sive 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.

144 A MANUAL OF BUDHISM.
During the whole period of gestation, the dewas of the four
quarters remained near the person of Mahamaya ; and the 40,000
dewas 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 wonder of the queen
was excited by these circurastances ; and for the better preservation
of her infant she raoved 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 ex
ercise, nor did she use violent exertion ; 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 Koli should be made level, strewed with clean sand, and
have trees planted on each side, with water vessels at regular in
tervals. 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 inestiraable
value, with all kinds of ornaments adorning her person, so that she
appeared like a being frora the dewa-loka. When she entered the
litter, and her journey coraraenced, she was accompanied by thou
sands of elephants, ohariots like a cloud, banners, and music. Be
tween the two cities there was a garden of sal trees, called Lurablnl,*
to which the inhabitants of both cities were accustoraed fo resort
for recreation. At this time the trees were entirely covered with
flowers ; raany 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,
* This garden is said by Pa Hian to be situated about 50 li from Kapila,
on the eastern side. It is called by the Chinese Lun ming, Loung mi ni, and
Lan p'i ni.

VII, LEGENDS OF GOTAMA BUDHA. 145
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 Bodhisat commenced. The
nobles then placed a curtain around her, and retired to a little dis
tance. This being done, the dewas of the 10,000 sakwalas came
to the same plaoe as a guard. Without any pain whatever,* and
entirely free frora all that is unclean, Bodhisat was born. The faoe
of the queen was tumed towards the east, and the child was received
by Maha Brahma In a golden net,f who, on presenting him to his
mother, said, " Rejoioe, 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 strearas of water were sent by the dewas, like
pillars of silver, which, after perforraing that which was required.
Immediately disappeared. The guardian dewas of the four quarters
received the child from the hands of Maha Brahma, on the skin of
a spotted tiger, extremely precious ;J and from the dewas he was
received by the nobles, who wrapped him in folds of the finest and
softest cloth ; but at once Bodhisat descended from their hands to
the ground, and on the spot first touched by his feet there arose a
lotus. § He then looked towards the east, and in an Instant beheld
the whole of the limitless sakwalas in that direction ; and all the
* My authority says, " -without so much pain as would be produced by
the bite of a bug ;" but in this part of the history there are raany expres
sions that cannot be inserted in the text.
^ t The Mahoraedans have a tradition that Abraham was received at his
birth by the angel Gabriel, who immediately -wrapped him in a white robe.
X The skins of animals were greatly prized by the ancients, and were con
sidered as the attributes of raany 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 bom 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 wOl of Zeus." On the day that Hermes was bom, 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
ApoUo. 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, " Pear nothing, my mother ; the God of Abrahara 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.

146 A MANUAL OF BUDHISM.
dewas and men in the sarae 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 su
preme ! " Thus he looked towards the four points, and the four
half-points, as well as above and below ; and as he beheld the sak
walas in all these ten directions, the dewas 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 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 dewas presented
golden caskets, chamaras, tiaras, frontlets, perfumes, red sandal
wood, and other gifts. When Bodhisat 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 a
fearless lion, and rolled to the highest of the brahma-lokas, that the
brahmas and dewas asserabled to do horaage to the new-born prince.
The thirty-two wonders seen at the moraent of his conception were
again presented. The queen did not proceed to Koli, but retumed
to Kapilawastu, attended by 160,000 princes of both cities.
It was on Tuesday, the day of the full raoon, in the month Wesak,
the nekata being Wisa,* that Bodhisat was born ; and on the same
day the following were also born or produced : Yasodhara-dewi,
who afterwards became his wife ; the horse Kantaka, 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 Kaludayl, who was sent as a messenger by his father
to prevail on him to visit his native city ; the four mines of trea
sure ; f and the b&-tree, near which he became Budha.
* Whenever an important event is recorded, the day of the week, the age
of the moon, the month, and the nekata, are .raentioned. But it is easy to
be thus minute, when the annalist consults only his imagination. Thus, the
giant Paitholanus, the eighth lineal descendant frora Noah, is said to have
landed ou the coast of Munster, the lith day of May, in the year of the world
1978. The Mahoraedans have a tradition that Adam was created on Friday
aftemoon, at the hour of Ara, or between noon and evening.
t The four raaha-nidhdnas, or great mines of treasure, were forraed at

VII. LEGENDS OF GOTAMA BUDHA. 147
The chief counsellor of Singhahanu, the father of Sudhodana,
was Kaladewala ; and it was he who instructed Sudhodana in the
sciences. On the death of Singhahanu, the counsellor requested
perraission 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 sarae
number. By the acquirement of abhignya, he overcame all pas
sion, 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 dewa-
loka of Sekra. One day, when in this loka, he saw the dewas
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 Sudhodana 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 wa's brought ; but when his father
would have had him worship the sage, in order to acquire merit,
the venerable recluse prevented it by descending frora 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
lightning strikes against a cloud, and worshipped him. The king,
unable to restrain his parental affection, presented the sarae raark
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 exaraine whether the signs of
a supreme Budha were to be found upon his person, viz. the 216
KapUawastu, and became the property of the king. The first, Sankha, was
four mUes in circumference ; the second, Phala, was eight miles ; the third,
TJtphala, twelve imles ; andthe fourth, Pundarika, sixteen miles. The depth
of aU 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
frora them as much as they desired, they would not have been decreased
more than one inch. l2

148 A MANUAL OF BUDHISM.
raangalya-lakshana, the 32 maha-purusha-lakshana, and the 80 anu-
wyanjana-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 anticipation, through the aid of his divine eyes. A
little after, he looked to ascertain whether he himself would be per
mitted to see the Budha that was thus to be revealed ; when he
perceived that before his raanifestation 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 leaming 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 sorae danger that threatened the prince.
The rishi Inforraed them ; and then again looked to see whether
any of the raembers of his family would enjoy the privilege of
which he was deprived ; and as he saw that his nephew, Nalaka,
would be thus favoured, he recoraraended him to become an ascetic.
The nephew took this advice, and worshipped Bodhisat, after which
he shaved his head, put on a yellow robe, and retired to the Himala
forest, where he continued in tbe 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 Bodhisat,* a great festival was ap
pointed, in order that his name raight be given ;\ and 108 learned
brahmansj were invited to attend, unto whom the king gave an
offering of food. After they had eaten It, Sudhodana requested
them to inform him what would be the destiny of his child. The
brahmans were divided Into eight companies, and one was chosen
* " Seven days after the birth of Shakya his mother died." — Csoma
Korosi. t Among the Brahraans the cereraony of giving a name was perforraed 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 Amphidroraia, when the newly born
child received its name, was held among the Athenians on the fifth day, ac
cording to Suidas.
X The number 108 is frequently in use among the brahmans, as the giving
of 108 rupees in alras, the erection of 108 temples, &c. " If a member act
meanly, and do not respect a brother's word, let him have 108 strokes ofthe
red wood," is one of the 36 oaths of the Triad Society of China.

VII. LEGENDS OF GOTAMA BUDHA. 149
from each company to carry on the investigation. The names of
these brahmans were Rama, Dhaja, Laksana, Jati, Manta, Bhoja,
Suyama, and Sudanta. When they had examined the raarks upon
the prince's person, the seven senior brahraans said that If he con
tinued a laic he would become a Chakrawartti, but that If he be
came a recluse he would be a supreme Budha ; and in token of this
they lifted up two fingers.* The younger of them, Sudanta, said
that if the loek on his forehead were red, he would be a Chakra
wartti, 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 be
come a supreme Budha, he lifted up one finger only in token. The
brahmans 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 Sidhartta.f
The eight brahraans, on returning home. Informed their sons that
In thirty-five years the son of Sudhodana would become Budha,
and recommended thera, as they theraselves 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 accora
pany 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 becarae 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 hira as his companions.
In order to procure a proper nurse for his son, Sudhodana assera
bled the princesses of the two cities of Kapilawastu and Koli.
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
* It 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 re
garded as a secret to be imparted only to the priests.
t The establisher. — Turnour.

150 A MANUAL OF BUDHISM.
not acquire flrmness ; nor of too full a habit, or her milk would be
hot, and cause his skin to become red ; nor of too dark a com
plexion, or her milk would be cold, and cause his flesh to be in
lumps, in sorae parts hard and in others soft. A hundred princesses*
were chosen, free from these faults.
Five months after the birth of SIdhartta there was a festival, at
which the king was accustoraed to bold the plough. With the
rest of the royal household, the prince was taken to the fleld, where
a couch was prepared for hira with a canopy of raany 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 raade 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 homs 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 raake three ; and the rest of
the ploughmen then contend with eaoh other who shall perform
their work in the best manner. On the day that Sudhodana 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 hundred nurses of the prince went outside
the curtain, that was placed around hira, attracted by the splendour
of the sight. When Bodhisat saw that he was left alone, he arose
from his couch by the power of anapana-sraerti-bhawana, 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 oome and see the festival that is
kept by the prince." No sooner did the monarch receive this in
timation, 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 mUk for a single day ; and Csoma Korosi says thirty-two.

VII. LEGENDS OF GOTAMA BUDHA. 151
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 raother 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 rae 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 dewas, at the comraand of Sekra, made for him a magnificent
bath, filled with water exceedingly cold.
When SIdhartta 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 inforraed the king that he would see
four things, viz., decrepitude, sickness, a dead body, and 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 frora Wasawartti
Mara and the yakas ; I had rather that he were a Chakrawartti, as
he will then be able to pass through the air, and visit the four con
tinents." To prevent the prince from seeing the four signs that
the brahmans had enuraerated, Sudhodana coraraanded that they
should be kept at a distance from him, and caused three palaces to
be built, called Rarama, Suramma, and Subha, suited to the three
seasons of the year.-f They were all of the same height ; but the
flrst had nine stories, the second seven, and the third five. On all
sides, extending to the distance of four miles, guards were placed ;
that the dreaded objects might not be permitted to come near him.
* " 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 ; yom son ought to fall dovm at
your feet, not you at his ! ' But the father afterwards said to the prior in
private, ' I 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 a Becket.
t 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 suramer raonths at
Susa, the auturan and winter in Babylon.

152 A MANUAL OF BUDHISM.

2. The Marriage of Gdlama, and his subsequent abandonment of
the World.
When the prince attained his sixteenth year,* his father, Sudho
dana, sent to Supra-budha, king of Koli, to demand In marriage
his daughter, Yasodhara-dewi ; 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 Yasodhara as his wife. But as Sudhodana was the lord para
mount of the Sakya race, he went to Koli, and notwithstanding the
displeasure of her father, brought away the princess, with much
state. On his return to Kapilawastu, after this successful expedi
tion, he appointed Yasodhara to be the principal queen of SId
hartta ; and placing thera upon a raound of silver, he poured the
oil of consecration upon thera frora 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 diadera, and de
livered 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 apartraents of Yasodhara ; 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
eneray ; 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 endowraent that he ought to possess." When
the prince heard this, he resolved to exhibit his real strength ; and
caused it to be proclaimed throughout the city hy beat of drum,
that whosoever raight be wishful to see his prowess, was invited to
come to the palace in seven days from that time. On the day ap-
* According to Varro, boyhood ceased araong the Roraans with the fifteenth
year, after the close of which the praetexta was exchanged for the raanly
toga at the next Liberalia. — Niebuhr.

Vll. LEGENDS OF GOTAMA BUDHA. 153
pointed, 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 thrumraed the string of the bow with his
finger nail, as easdy 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 whioh 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
prinoessesf were sent to remain in the apartments of the palace.
Whilst living in the midst of the full enjoyment of every kind of
pleasure, SIdhartta one day commanded his principal charioteer to
prepare his festive chariot ; and in obedience to his commands, four
* It is said in the Milinda Prasna that Sudanta becarae the preceptor of
the prince, and that he was succeeded in his oflSce by the learned brahman
Sabbamitta, upon whose hands the king poured water, wheu he delivered
hira into his charge, as a token that he was entirely resigned to his care
until he had acquired the 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
raarriage. N&gasena says that he had five preceptors ; some of whom are,
however, not to be regarded as teachers in the ordinary seuse of the terra : —
Sudanta ; Sabbaraitta ; the charioteer by whom he was driven when he saw
the four signs ; and the ascetics AlSra and Uddaka ; as will afterwards be
more fully explained.
t 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 Ya-
s6dhar§, is said to be the chief. The exaggeration in the text may throw
light upon the conduct of Solomon (1 Kings xi. 3), as we may infer 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
nuraber exceeded 5,000 ; and Ferishtah says that the emperor Shore was en
raged because one of the viceroys who had reduced a neighbouring district
kept no less than 2,000 concubines and dancing girls in hishareem. — Calcutta
Review, Jan. 1845.

154 A MANUAL OF BUDHISM.
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 pro
ceeded along the road. The dewas had seen that the tirae 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." The prince again enquired, " Shall I become
thus old and decrepid.'"' and he was told that it was a state at
which all beings raust arrive. f It was by the aid of the dewas 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 Sudhodana saw him, he enquired why he had
returned so soon ; and the prince informed him that he had seen
an old man, which had raade 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 additional number
of guards, extending to the distance of eight miles round the city.
Four months after this event, as SIdhartta was one day passing
along the same path, he saw a dewa under the appearance 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 frora the charioteer
* 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 raust have beeu one of considerable dignity. — Herod, -vii. 40.
t The charioteer was raore honest than the French ecclesiastic. " Quoi
done," (exclaimed the young Dauphin to his preceptor, when some book men
tioned a king as having died) — •' Quoi done, les rois meurent-ils ? " " Quel
quefois, monseigneur," was the cautious but courtly reply. — Brougham's
Historical Sketches.
X 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 instruraent alraost exclusively used by women, and it has often ex-

vn. LEGENDS OF g6tAMA BUDHA. 155
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 conver
sation took place with the charioteer, followed by the same con
sequence. The king now placed guards to the distance of sixteen
miles. There are some Budhas that appear when the age of man is im
mensely 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 .33sala, SId
hartta 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 ornaments that are required in the com
plete 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 discover what was the reason, he saw that It was the
hour of the array of Bodhisat. He therefore called Wiswakarmma,
and at his command that dewa came to the garden in a raoment
of time, and arrayed SIdhartta in a celestial robe, raore beautiful
than all his previous magnificence. The prince knew that he was
a dewa, and not a raan, and allowed hiraself 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 sesaraum 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 aniraated to play upon
their instruments In the raost perfect time; and the attendant
cited my pity when I have seen thera at work ; but not unfrequently two
women are employed at the same raortar, and give alternate strokes, by -which
the process becomes less tedious, as they emulate each other in the giving of
the stroke.

156 A MANUAL OF BUDHISM.
brahmans chaunted the song of victory ; after which the prince
ascended his chariot, that he might return to the palace.
At this moment Yasodhara was delivered of a prince ; and as his
royal grandfather thought that this would be likely to prevent SId
hartta from becoming an ascetic, with all joy he sent a messenger
to inform hira 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 received, and that it might lead
-him to dislike his intended renunciation of the world. On the re
turn of the messenger, the king enquired what his son had said ;
and as he informed him that he exclaimed " Rahula-jato," by which
he Intimated that something proper for him to love was born, the
child received the name of Rahula.* 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 palace, and see his infant, after which he oould abandon the
pleasures 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 Kisa-
gotami, 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 : —
" Nibbut&, mina s&mita,
Nibbuta nfina sopitS,,
Nibbuti ntina san&ri,
Yassa-yan i-diso pati."
The purport of which is, that If his raother 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, nibbuta, re
minding me of nibbuti (nirwana) ; as she has spoken to me so sea
sonably, I must make her a proper acknowledgment.'' Thus think
ing, he took the collar from his 'neck, made of jiearls, and worth a
lao of treasure, and sent it to the princess. On receiving it, Kisa-
gotaral thought that he had sent her the present because he adraired
* The Karmilcas of Nepaul assert that Rahula reraained six years in the
worab of his mother. The pain and anxiety of mother and son were caused
by the karraa of their forraer births. — Hodgson's lUustrations.

VII. LEGENDS OF GOTAMA BUDHA. 157
her, and that he would make her, as well as Yasodhara, one of his
principal queens.
On reaching the palace, SIdhartta recHned upon a splendid couch,
the lamps were filled with perfumed od, and lighted, and around
him were assembled his 40,000 queens. Some danced before him,
whilst others played upon flutes, harps, and cymbals, and Instru
ments made of the legs of fowls or of animals ; whilst others again
beat the drum, perforraed 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 rausicians, 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 SId
hartta awoke, he saw the altered appearance 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 unseeraly postures ; so that the place which a little
time previous appeared like one of the dewa-lokas, now seemed like
a charnel-house. Disgusted with what he saw, and roused to ac
tivity, 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 carae from
the dewa-loka 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 hira to put away the thoughts that were forming In his
mind, " Sorrowless one, in seven days from this time you will re
ceive the magical chariot ; the divine horses, the 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 dewas, 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 thera, they only added to his previous agitation, like the heaping
of fuel upon a flre. That whioh Mara said was false ; but if it had
even been true, SIdhartta would have refused to become a Chakra-

158 A MANUAL OF BUDHISM.
wartti ; 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 plaoe to the Ganges, and
frora 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 to
gether like a web of cloth ; than the prince would resign the pri
vileges of the Budhaship, after fulfilling the paramitas 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 dewas heard it ; but they pre
vented 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 Yasodhara ; 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, whioh would probably
cause her to awake ; and as he knew that if she awoke she would
speak to hira, whioh might shake his resolution, he reraained upon
the threshold, holding the doorpost with his hand, but not proceed
ing 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 re
leased frora the sorrows of existence?" Then resolutely, like a
man attempting to root up Maha Meru, 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 neok
to his tail, Kantaka was 18 cubits in length, of proportionate height,
* Hesiod speaks of the rain, " deep as the ox's hoof," — Works, 146,

VII. LEGENDS OF GOTAMA BUDHA. 159
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 Inter
position of the dewas. The attendant noble, Channa, accompanied
the prince, holding the horse by the tail.f
_ At the fifteenth hour after sunset, or at midnight, SIdhartta pro
ceeded 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 re
solved that if the gate were not open, he would take the prince on
his right shoulder, and the horse on his left, and leap over the ram
parts of the oity; 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 tad. Thus, all exhibited the raost determined
courage, and were equally free from fear. But when they ap
proached the gate, it was thrown open by the dewas, 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 dewa-loka would be emptied, and all beings
become happy, by which he would lose the influence he then pos
sessed ; and he therefore came to him, and said, " Be entreated to
stay, that you raay 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 dewa-loka, Paranlrmmita Wasawartti ; but
on hearing this, in a way that made the sakwalas tremble, the
prince declared, " A thousand or a hundred thousand honours suoh
* The easterns have a great predeUction for horses of a white colour.
When traveUing in reraote 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.
t 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 taUs of the
ponies that traverse the narrow paths of its steep mountains ; they retain
their hold even when the animal is going at fuU gaUop, and are thus carried
along -with fearful rapidity. We leam from Caesar that the Germans were so
alert by continual exercise, that laying hold ofthe manes of their horses they
could run with equal swiftness.— De Bel. Gal. vi. 13. 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 raust 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.

160 A MANUAL OF BUDHISM.
as those to whioh 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 SIdhartta, gnashing his teeth with
rage, " We shall see whether thou wilt become Budha ; from this
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 attainment I will bring
a mighty array 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 raonth ^sala, on the day of the full
raoon, the nekata being Uttrasala, SIdhartta departed frora the city.
After proceeding some distance, he resolved to look once raore at
the place he had left ; when the city, without his turning round,
appeared as If it were before him. At the sarae time he foresaw
that a dagoba would be erected to Kantaka, on the spot whence this
view was presented. In this journey, 60,000 dewas preceded him.
with torches of jewels, and the sarae number were on each side.
The light was so great, that in any part of the sakwala the smallest
thing could be perceived. The dewas In attendance extended as
far as the sakwala rooks. The nagas, garundas, and other beings
presented perfumes, and strewed flowers of various kinds, but all
divine ; floral showers also fell from the trees of Parasatu and
Madara, filling the sky ; the dewas 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 man
ner, SIdhartta proceeded in the course of the night through three
kingdoms ; and having gone 480 railes, arrived in the morning at
the river Anoma. This was not the full speed of Kantaka ; such
was his strength that he oould have gone In a moraent to the sak
wala rocks, or have run round the outer circle of the sakwala
between the time of the raorning 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
narae from the noble, and when he was told that It was Anoma,
Illustrious, or honourable, he received It as another omen in his

Vll. LEGENDS OF GOTAMA BUDHA. 161
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 orna
ments of which he had divested himself, and how Sudhodana and
Yasodhara were to learn whither he had gone. At a future time he
promised his faithful attendant the accomplishraent 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 Rahula, 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 Bodhisat had received the
assistance of Channa. In former ages he had derived from him the
raost efficient aid, in times of difiioulty.f The horse understood
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 imrae
diately bom In Tawutisa as the dewa Kantaka. The noble, thus
overtaken by a double affliction, then returned to the city, when 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 out it off.| Then reflecting, " If I am to become
Budha, my hair will remain In the sky, on being thrown upwards ;
but If I am 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 dewa-loka Tawu^
* The principal queen of Sudhodana, Prajapati, must be intended, as his
own mother died soon after his birth.
t Numerous instances in which this aid was granted are inserted in the
original text.
X 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 re
mained of the same length. His beard also was proportionate, nor had he
occasion to shave any more. — Tumour. M

162 ' A MANUAL OF BUDHISM.
tisa. In a dagoba called Saluralni-saeya, where it Is worshipped by
the dewas until this day. The brahma Ghatikara, who had been
the friend of Bodhisat, 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 begin
ning 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-loka, and deposited in
a golden dagoba, 192 miles In size. After this, as he thought that
some one might corae 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, frora an excess of joy ; and at
the end of this period, early In the moming, he went on foot 480
miles, to the city of Rajagaha,* which he entered by the eastern
gate, and went from house to house in regular order with the alras-
bowl. At this season there was celebrated in the city a nekata festival,
called ^sala-keli, which comraenced on the seventh day of the
moon ; and as all the citizens had left their usual employment to
aee 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 oould not be the regent of the moon, but that the
dewa Ananga had oome 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 ?
* This place is stul known by thenarae of Rajagriha, and is situated about
sixteen nules south of the city of Bahar. It was abandoued by Asoka, and
when visited by Fa Hian was entirely desolate and uninhabited, though a
few Budhistical remains could be traced. The surrounding couutry is
covered -with a great variety of ruins. It is a, celebrated place of Hindu
pilgriraage, and is also honoured by the Jains, who every year resort thither
in great numbers, and have bmlt temples on the five hiUs by which the valley
is surrounded. In 1811 there was a Hindu hermit here who had seated
hiraself in the open gallery of a thatched hut, where he sat all day in the
posture in which Bu(Uia is represented, without motion or speech, but well
besraeared with cow dung, — Hamilton's Gazetteer, The PCij&waliyasays of
this city, " It is caUed Rajagaha because it was founded by a king, aud 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 is a city ; but at other times it is a forest, inhabited by r&kshas and
yakfe."

VII. LEGENDS OF GOTAMA BUDHA. 163
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 maintained
that It was neither the one nor the other of these beings, but a holy
personage wbo had come to bless the world. The citizens informed
the king, Birasara,* that a raysterious being was seen ; but whether
he were a yaka, a dewa, a brahraa, or Vishnu, they were unable to
tell. The king went to look at hira from one of the towers of the
palace, but he said to his courtiers, " I cannot decide whether It be
a dewa or not ; but let some one follow him when he leaves the
city, and watch hira ; If he be a deraon (one not a raan) he will
vanish ; If he be a dewa, 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 the food he has received, in some
convenient plaoe." When the prince had received as rauch food as
was sufficient, he retired from the city to the rock Pandhawa, 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
suoh 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 com
posed 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 ray 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 raixed 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 (a
day) this food will turn to excrement, and be expelled. This food
is therefore clean and pure In comparison with that into which It
* It is said in the first volume of the Dulvi, in Tibetan, that the king of
Anga, whose capital was ChampS,, conquered the king of Magadha, whose
capital was Rajagaha, previous to the birth of S&kya (G6tama). When
Vimbasara (Birasara) grew up, he invaded Anga, and caused the king to be
slain ; after which he resided at Champ&, imtU the death of his father, and
then retumed to Rajagaha. — Csoma Korosi. M 2

164 A MANUAL OF BUDHISM.
will be converted. SIdhartta ! thy body Is composed of the four
elements, and this food Is the sarae; 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 Birasara went to
the rock, and enquired what was his narae and faraily, when he
discovered that in former years he was his own friend. On leaming
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 kingdora with rae." But
the prince replied, " In seven days I shall reject the Chakrawartti-
shlp ; so that if I were to take the half of your kingdom, it will be
like throwing away the magical jewel, chinta-manikya, for a cora
mon 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 oould not prevail, he received frora him a promise that
when he began to promulgate his doctrines, his first discourse
should be delivered in Rajagaha. The king then retumed to the
city. 3. Gdtama as an Ascetic, preparatory to the reception of the
Budhaship.
When going away from the rock, SIdhartta fell in with two
ascetics, Alara 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 raust endure raany things to prove the firmness
of his resolution to dewas and men, he went to the Uruwela forest,*
where he reraained 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 morning, and going to the
* The tikiwa explains that the name TJruw^laya is derived from uru,
sands, and welaya, mounds or waves, from the great moimds or columns of
sand which are stated to be found in its vicinity, and which have attracted
the attention of modern traveUers also. — Turnour.

VII. LEGENDS OF GOTAMA BUDHA. 165
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 pe
nance 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 per
form. The five brahmans, Kondanya, Bhaddaji, Wappa, Mahanama,
and Assaji, In going from place to place, found out the retreat of
SIdhartta ; and they reraained with him six years, practising auste
rities, 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 re
flected that by living in this easy raanner he was not taking the
proper course to become Budha, and that he must endure hardships
of a kind rauch 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 dfewas, as he would not
receive sustenance by the mouth, afforded him nourishment through
the pores of the skin, by which they imparted moisture to his body.
In this way his life was preserved ; but from rejecting all solid
food, his body becarae of a dark colour, and the thirty-two signs
disappeared. From the same cause, though he had previously the
strength of ten kotis and ten thousand elephants, he was now so
reduced as to be unable to stand ; and one night, after walking and
meditating untd the third watch, he fell senseless to the ground.
The dewas asserabled around hira In sorrow. Some said, " The
prince has endeavoured to become Budha, but has failed in the at
tempt ; he is now dead." Others declared, " He is not dead ; he
will soon revive ; he will yet become Budha, and until that time no
harm can possibly happen unto him." A dewi who had seen him
laid upon the ground, went to Kapdawastu, and entering the king's
apartment, caused a Hght to appear. The king asked who she was,
and she said that she had come to inform hira that his son had just
departed to the other world. Sudhodana then asked if the prince

166 A MANUAL OF BUDHISM.
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 dewas were to declare it, because he had himself tokens
by whioh he knew that the wish of the prince would most certainly
be accoraplished. There were many other dewas who went to in
form the king of his son's death, but he did not believe any of
thera. The dewi, 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 Meru. As his strength was so
rauch reduced, in order to regain It he went from plaoe to plaoe
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 be
coming 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 narae was SenanI, in a village of the same narae. His
daughter, Sujata, one day took an offering to the dewa of a nuga
tree, called Ajapala, and raade a vow that if he would procure her
a noble husband, and her firstborn should be a son, she would pre
sent an offering of rioe-mdk yearly, with a lac of treasure. The
wish of the maiden was accoraplished ; she married a nobleraan 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 raeadow
of the richest grass ; with the milk that these cows gave she nou
rished 500 other cows ; with the railk 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 raonth Wesak, the cows gave railk 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

VII. LEGENDS OF GOTAMA BUDHA. 167
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 dewa and brahma lokas. 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-loka. 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. 8. He saw numberless worms with white bodies and black
heads, which crept upon his foot and reached his knee ; and he
reflected that In this manner all beings would cling to him for pro
tection. 4. Numbers of the bird called llhini flew to him from the
four quarters ; when at a distance they were of different colours,
but as they approached him, they all becarae 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 clomb a mountain,
sixteen miles high ; it was one raass 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 hira 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 defilement 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 re
ceiving alms in the village of SenanI, sat down at the foot of the
nuga tree, Ajapala, with his face towards the east. At this time
the leaves of the tree shone like gold. In consequence of the splen
dour 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 forraed
all went towards the right side, and there was no smoke. The

168 A MANUAL OF BUDHISM.
dewas of the four quarters now carae, and kept watch on each
side ; Sekra kept the fire burning ; Maha Brahma sat above the
fireplace, holding an umbrella; and the dewas of the 10,000 sak
walas 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 plaoe, and saw the prince sitting, resplen
dent with the six rays, so that he seemed to be all of gold ; and as
she thought" It was the dewa of the tree, who had come to receive
the intended offering In his own person, she went and informed her
mistress. Sujata was greatly pleased with this intelligence, and
said, that as Purnna had been the bearer of inforraation so im
portant, she would adopt her as her eldest daughter, and give her
ornaments suited to her rank. Then putting on her most costly
garments, she poured the rice-milk into a golden vessel, worth a lac
of treasure, with a golden cover ; and placing It upon a tray of the
same precious material, she carried It upon 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 alras-bowl given to him by Maha
Brahma, but it had vanished ; and as he had nothing in whioh to
receive It, Sujata took off the cover of the vessel, and presented it
to him as an 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 be
came wishful to have the opportunity of making the rice-offering
to a Bodhisat ; and from that period, through the whole of a kap-
laksha, 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 alras-
bowl he went to the river Niranjara ; and after the manner of
forraer Budhas, as he perceived what they had done, he bathed at
a plaoe 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
eat it on the bank of the river. At the conclusion of the rejiast.

Vll. LEGENDS OF GOTAMA BUDHA. 169
he reflected that he raust 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 become Budha.
When the bowl 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 sorae authorities say, 87) cubits,
and then sank. After this it descended to the loka of the naga
. king, Maha Kalana, with a tinkling noise, where It remained, sur
mounting 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 suprerae
Budha will appear." This was said because a day In a naga-loka
is a Budhantara.
From the river, SIdhartta went to a forest on its bank,f and
* On the day that Xerxes passed the HeUespont, he poured a libation into
the sea from a golden vessel, and then threw the vessel iuto the water, to
gether with a golden goblet. — Herod, vii. 54.
t This couutry was afterwards caUed Budha Gaya. It was completely
deserted when visited by Fa Hian, who caUs it Kia ye. Hiuan Thsang says
that the to'wn is situated in a very strong position, but he found very few
inhabitants. A few hundred yards west of the NUajan river, in a plain of
great extent, about five mUes from Gaya Proper, there are remarkable re
mains, that now consist of confused heaps of brick and stone, exhibiting
traces of having been once regularly arranged. There is a building caUed
the temple of Budha, buUt of brick, and lofty, resembling at a distance a huge
glass-house (probably a dagoba) , 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
occasionaUy 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 teraple 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 iraages and carved fragments of
stone, taken frora the ruins. Indeed the number of images scattered about
this place, for 15 or 20 raUes in all directions, is almost incredible ; yet they
all appear to have originaUy belonged to the great temple or its vicinity,
which seems to have been the grand quarry for the whole, and earried from
thence to different places. Many of these iraages are now worshipped by
the Brahmanical Hindus. Besides inscriptions establishing the Budhist
origin of many of these iraages, they raay 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 the b6-tree to be in the centre of Jambud
wipa. The Greeks had a simUar superstition relative to Delphi, which they
called umbUieus terrae. 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, whioh met at Delphi. In 1833, I saw the Greek Chris
tians, in the Church of the Sepulchre at Jerusalem, oflfer lights to a. short
raarble pUlar, under the supposition that it stands iu the centre of the world.

170 A MANUAL OF BUDHISM.
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
dowraents, pancha-abhignya, and practised the eight raodes of
abstract raeditation, ashta-saraapatti. From the sal-tree to the
bo-tree, soon to become so illustrious, the dewas made an orna
mented path, 3000 cubits broad, and at night the prince proceeded
along its course, attended by a vast concourse of dewas, nagas, and
other beings. ,0n 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 bo-
tree, the prince first went to the south side, and looked towards
the north ; but the southem sakwalas appeared to hira as if de
pressed, and the northem as If raised. He then went to the
western side, and looked towards the east ; but the eastern sak
walas 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 stability ; he therefore went to the eastern
side of the tree, and looked towards the west; and as the side on
which he stood was fixed and firm, he there reraained. This was
the place where the former Budhas overcame Mara, and all evil
desire was destroyed.* Therefore, in the same place he threw
* In 1833, Budha Gaya was visited by two Burraese envoys from the king
of Ava, accorapanied 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 (b6) tree and the
surrounding scenery, made by a Burmese painter in the suite ofthe vakeels."
A fac simUe 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 branoh of Boodh's excellent tree, to proceed to the
Burmese kingdora, to the spot where religion shines and the protector of re
Ugion dwells, your majesty's slave Mengyee Maha-tsee-thoo, walked round the
tree from right to left, and poured out sorae rose water, when owing to the
great virtues of your majesty, worthy to be styled protector ofreligion, 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 exceUent, and what
contradicts the comraon saying, that a smaU 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 ma
jesty's slave repeated his solemn appeal, and carefully gathered this plant.
It is growing iu your slave's possession, but in consequence of the stem and

VII. LEGENDS OF GOTAMA BUDHA. 171
down the bundles of kusa grass he had received from the brahraan,
and at the spot where they touched the ground, the earth opened,
and by the power of his pararaitas a throne arose, 14 cubits high, the
roots of the grass being hid, whdst the blades appeared as a beautiful
canopy, wrought by the skill of a clever workraan. At the sight
of this throne, the prince rejoiced ; and when he sat down upon It,
he was aniraated by the utmost courage. The dewas 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 dewa Wasawartti-raara* reflected thus :— This is the day on
which SIdhartta will become Budha ; but I must go and endeavour
to prevent It ; I have been trying for the space of six years to over
corae him, but have not been able ; if this opportunity be lost, no
other will be presented." He then struck the great drum called
Wasawartti- ghosa, and all the dfewas and brahmas, on hearing its
sound, trembled with fear and shut their eyes ; but to the prince It

leaves being very tender, it cannot now be forwarded to your majesty."
junior envoy says in his journal, " The principal guardian of the tree.

The
. . . . . „ , Mu-
hunt Jogee, told us that the English chief has given him 27 viUages con
tiguous to Boodh's tree, and that he lives on the revenue derivable frora the
sarae. He occupies a three-storied brick house, with all his disciples and
subordinate jogees, living in the lower and upperraost portions of it. On
asking him how many disciples and foUowers he had, he said upwards of
500, some near him and some at a distance  The circumference of
Boodh's tree, on a line -with the top of the encircling brick platforra of five
gradations, which forras its throne, and is 35 cubits high, raeasured 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, ou 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 lateraUy, 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.
* Wasawartti Mira is the ruler of the sixth dewa-16ka. 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-16kas and the pri
vUege of nirw^a, which would prevent the re-peopling of the inferior world
in which he reigned, wheu the dewas then inhabiting it had fulfiUed 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 evU. It may refer to some reality experienced by Gotama,
when in the solitude of the wildemess 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. Mira is called by Csoma Korosi, " Kama-deva,
or the god of pleasures."

172 A MANUAL OF BUDHISM.
was as the rolling of the timblli drura, struck In seasons of festivity.
It was a sign to him that Mara would oome to do battle ; and as he
knew who would be the conqueror, and that by this means his
prowess would be proclaimed to the world, he sat in peace, undis
turbed. 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 dewa
mounted his elephant, Girimekhala, 150 yojanas high, and as he
knew that he would not be able to conquer 'with one weapon alone,
he raade unto hiraself 500 heads, with 1000 red eyes, and 500
flaming tongues ; he had also 1000 arms, in each of which was a
weapon, 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 raatter, which would be
the proper moment in which to seize hira. He therefore proceeded
stealthily to the western side of the sakwala-gala. The array that
accorapanied 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 assuraed the most frightful forras, ap
pearing 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 corabat, raade raouths in the raiddle of their bodies, frora
which they put out their tongues and caused dirty saliva to exude,
chased each other hither and thither, manifested various kinds of
evil dispositions, brought terror upon all who saw them, and ex
tended themselves frora the sakwala-gala to the bo-tree, without
any intermediate vacancy.
When the dewas heard the noise of the army as It approached
the tree, they all fled from the 10,000 sakwalas. Kalana, 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 naga-loka, Manjarika, on arriving
at which he covered his face with both hands, and cried out, " Alas !
the glory of SIdhartta will this day be extinguished !" and having

VII. LEGENDS OF GOTAMA BUDHA. 173
said this, he fell flat upon his couch, with his face downwards.
Then the Sekras ofthe 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 cou
rageous, did not leave his plaoe ; nor did he throw down his shell ;
mounting to the summit of the sakwala-gala, he stood looking to
wards the bo-tree. Thus also the Sujama and Santusita dewas of
the 10,000 sakwalas, throwing down whatever they had' in their
hands, fled away. The Sahampatl Maha Brahraas of the 10,000
sakwalas fled away In like manner, after they had stuck their um
brellas, like so raany moons, upon the summit of the sakwala-gala.
When the prince perceived that all the dewas had fled, without
any exoeption, he still remained unmoved as the rook Maha Merit,
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 and a kap-laksha must be
to me as a mother ; the paramita of wisdom must be to me as a
father ; my knowledge of the dharmraa must be to rae as an assist
ing brother ; my paramita of kindness must be to me as most
excellent friends ; my firm faith must be to me as a beloved parent ;
my paramita of patient endurance must be to me as a 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 ray life are here : the thirty pararaitas that I have kept continu
ally 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 count
less assemblage of my observances Is as a powerful army. This
powerful army of my observances will not leave me to-day. My
profound endowraents 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
paramitas shall be to me as bricks for the building of a strong wall,
so high that It shall touch the brahma-loka ; 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

174 A MANUAL OF BUDHISM.
be as gates ; the four observances of the senses, Indrasangwara-
sila, 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 bo-tree shall be to me as a triumphal
canopy ; and these two assistances, that have been produced by ray
own power, will not leave me to-day." Thus the prince was en
compassed by his paramitas as by a fortification ; and by his obe
dience to the precepts, as by a city surrounded with a wall and well
defended ; and he was therefore without fear.
At this moment Mara came behind the tree, but he was not able
to approach It, on account of the splendour proceeding from the
body of SIdhartta ; 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 raoved ;
like a gentle and agreeable breeze it refreshed him, did homage to
him, and passed away. Then Mara, that he raight see into what
sakwala the prince was blown by the storra, mounted to the top of
the Udayagirl rook ; but when he saw his body still resplendent as
the orb of the sun, he becarae angry as a stricken serpent, and
thought within himself, " I will cause a thick rain to fall and de
stroy 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 becarae angry as a goaded elephant,
and he thought, " I will now destroy hira by crushing hira to
pieces," Intending to bring upon him a shower of rocks. He
therefore hurled through the sky a hundred thousand burning

VII. LEGENDS OF GOTAMA BUDHA. 175
mountains, twenty or thirty miles in size ; but when they ap
proached 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 ?
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, " I will cut
his 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 pre
sented as an offering.
When Mara looked to see If the prince's body was not cut to
pieces, he beheld his raouth beautiful as the water-lily ; and at the
sight he raged like straw cast Into the fire. Now he thought, " I
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 paramitas,
like an offering of rubies ; and when the dewa looked again to see
the effect produced by the fire upon his victim, or whether he yet
desired the Budhaship, and beheld him 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 dewa 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 SId
hartta 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
prfeta.

176 A MANUAL OP BUDHISM.
Thus these nine dangers, wind, rain, rocks, weapons, charcoal,
ashes, sand, mud, and darkness, did no harm whatever to Sidhartta,
but were converted into offerings. When Mara 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 ele
phant Girimekhala; and brandishing his formidable discus on every
side, he approached the prince, and threw it towards him. Were this
weapon to be thrown against Maha Meru, 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 suoh mighty energy. It oould 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 reraained in
splendour above his head, like a canopy of flowers. The warriors
of Mara raeanwhile said to each other, " It is to no purpose now to
look for SIdhartta, as he Is undoubtedly destroyed ; never before
this tirae did our divine raaster throw the discus ; to look for him
now would be useless;" yet after poising for a time a hundred
thousand rooks, they hurled them in the sarae direction, which, how
ever, became only like an offering of sweet-scented flowers. The
dewas 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 forraidable 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 ; be
gone from ray throne !"
When former Bodhisats received the Budhaship, the Maras who
came to oppose them saw at once the glory of their sacred mouth
(whioh extended to the sakwala gala), trembled, and were overcome.
But upon the present occasion, Mara had an advantage not pos
sessed by his predecessors in the same struggle. For this there was
a cause. In the Wessantara birth, Bodhisat gave away his chil
dren, JaU and Krishnajina, to the brahman Jujaka, who beat them

VII. LEGENDS OF GOTAMA BUDHA. 177
until they bled, and in other ways used them cruelly. On account
of these hardships, Krishnajina 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 whe
ther he should not by force take his children again. It was on
account of this hesitancy that Mara now received power to approach
the bo-tree, and say with a tremendous voice, " Begone from my
throne ! " Notwithstanding 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 prac
tised the paramitas during four asankyas and a kap-laksha. I am
therefore the rightful owner of this throne. How canst thou pos
sess it, who hast never accomplished a single paramita ? " 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, " Here
are my witnesses ! " Then the warriors replied, " We are wit
nesses ; we are witnesses ! " lifting up their hands at the same tirae ;
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 paramitas ; 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 par
tiality ; " and like lightning launched from a red cloud, he stretched
forth his hand from his robe. He said further, " When it was an
nounced by Dipankara Budha that in due time I should become a
Budha, and I was reflecting on the accompUshment of the thirty
paramitas, the ten thousand sakwalas cried aloud ; and thou thyself
didst say, Sadhu ! Leaving out the other births, in the Wessantara
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 pos
sessed, and went from the city to the rock of Wankaglri, and gave
my children, and my queen Mandri dewi, and the shower of water
lilies fell ; at these seven periods thou thyself didst cry out (in ap
probation.) Why did not the earth cry out at the utterance of thy
lying witnesses ? " At the same time he stretched out his hand to
ward the earth ; and the earth gave out a hundred and a thousand
N

178 A MANUAL OF BUDHISM.
sounds at the same instant, like the striking of a drum the size of
a sakwala with a stick the size of Maha Meru. Then the earth
opened, and mountains of fire rose up from the 136 hells, and the
array of Mara fled away with a great noise, like leaves driven by
the wind, each in a different 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, Girimekhala, 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 dewa fell to the ground, bereft of
his thousand weapons, he exclaimed, " Oh, prince Sidhartta, I per
ceive that thou art powerful, and that thou art glorious ; thou hast
fulfilled the thirty paramitas ; 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 con
cealed his face.*
The dewas of this sakwala now called out to the dewas of tho
next, " Mara is overcome, and has fled ; our prince SIdhartta is con
queror!" The nagas of this sakwala called out to those In the
next ; as well as the garundas and brahraas. The Sekras of the
10,000 sakwalas, the Maha Brahmas, nagas, garundas, suparnnas,
and other beings, brought celestial flowers and perfumes ; and as
sembling around the prince, they put their hands to their foreheads,
and made obeisance.
As Mara was unable to bear the ridicule that the dewas heaped
upon him on account of his discomfiture, he arose frora his couch,
and came to a certain plaoe in Jambudwipa, where he assumed the
appearanoe of a traveller ; but his mind was still filled with sorrow,
as he reflected that notwithstanding all his opposition, the prince
had becorae Budha, and would in a little time preach the bana, by
which many beings would obtain nirwana. Whilst indulging these
reflections he made ten marks 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 in-
* In the Purinas there is an account of a battle between Durga and a
giant called Durgu, which bears a considerable resemblance to this legend of
the contest between the- prince Sidh&i-tta arid Mira.

VII. LEGENDS OF GOT.VMA BlfDHA. 179
ferior to Budha, the marks were extended to twelve. When Tanha,
Rati, and Ranga, the daughters of Mara, perceived that their father
had vanished from the dewa-l&ka, 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
flnger, 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 at
tempts would be in vain, they said that there was no being what
ever who could withstand their wiles even for a 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 Sidhartta re
mained unmoved. Tanha continued to praise his beauty, and to
flatter him ; and when this was to no purpose, she rerainded him
that at other times he had sought the enjoyment 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 wisdora by which he knew the
exact circumstances of all the beings who have ever existed In the
endless and inflnite worlds ; at the twentieth hour, he received the
divine eyes by which he saw all things within the space of the In
flnite 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, patlcha-samuppada ; 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 sakwalas
called out In approbation, by sections of twelve and twelve, a hun
dred and twenty thousand 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 reraain of
evil deshe being destroyed, the beings in the endless and infinite
jvorlds, who had not before possessed this privilege, saw a supreme
N 2

180 A MANUAL OF BUDHISM.
Budha ; and as they manifested great satisfaction, 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 ex
claim, " See, what splendid colours!" and from their satisfaction
merit is produced, from whioh they . obtain birth in this favoured
world, and having the opportunity of seeing a Budha, they are re
leased 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 overflow
ing with honey, his mind overflowed with the ambrosia of the
dharmma, and he uttered the following stanzas : —
AnSkaj itisangsSiang
Sandh^-wissang anibhisang
Gahak&rakangawesanto
DukkhSj litipunappimang.
Gahak&rakadith6si ;
Punagehangnak&hasi ;
Sabh4teph4sukh^bhagg&,
Gahaktitangwisangkhitang ;
WisangkhSragatangchittang ;
Tanh&naugkhayamajhag^. Through many different births,
I have run (to me not ha-ving found),
Seekmg the architect of the desire-resembling house.
Painful are repeated births !
Oh, house-buUder ! I have seen (thee).
Again a house thou canst not buUd for me.
I have broken thy rafters,
Thy ceutral support is destroyed ;
To nirw&na my mind is gone,
I have arrived at the extinction of evil-desire.*
* These stanzas are thus translated by Tumour : — " Performing my pil
grimage through the (sansEu-o) etemity of coimtless existences, in sorrow.

Vll. LEGENDS OF GOTAMA BUDHA. 181
After the repetition of these stanzas, Budha thought thus : " I
have attained the Budhaship ; I have overcome Mara ; all evil de
sire is destroyed ; I am lord of the three worlds ; I will therefore
remain longer at this place, which has been to me so propitious."
Thus reflecting, he remained in a sitting posture upon the throne
for the space of seven days. On this account, the dewas 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 G&tama, 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, anlmisa lochana, and performing
dhyana. The place where he did this is called the chaitya, or da
goba, of animisa lochana. The dewas made a golden path from
that place to the throne ; and Budha continued during seven days to
walk in it from end to end. This pathway is now called the chaitya
of chankramana, or ambulation. The dewas 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 dharmraa that he had
acquired. Thus he thought : " I 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 propound the discourses
of the three pitakas." In this way the whole of the dharmraa was
presented before hira, frora the words " aneka jati sangsarang (the
flrst line of the stanzas just recorded) to the words appamadena
sampadetha" (the last words spoken by Gotama previous to his
death). The place where the dharmraa was thus perceived is called
the ratana-ghara chaitya. In the fifth week, he went to the tree
have I unremittingly sought in vain the artificer of the abode (of the pas
sions, i. e. the human frarae). Now, O artificer ! art thou found. Henceforth
no receptacle of sin shalt thou forra — thy fraraes (UteraUy, ribs) broken ; thy
ridge-pole shattered ; thy soul (or mind) eraancipated from UabUity to rege
neration (by transmigration) has annihUated the dominion of the passions."
And by Gogerly, thus —
'* Through various transmigrations
I must travel, if I do not discover
The builder whom I seek ; —
Painful are repeated transmigrations !
I have seen the architect (and said)
Thou shalt not build me another 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."

182 A MANUAL OF BUDHISM.
Ajapala, where he enjoyed the fruition of nirwana. In the sixth
week, he went to the lake Muchallnda, where he reraained at the
foot of a midella tree. At that time a rain began to fall, which
continued during seven days, without interraission, in all the four
great continents. The naga Muchallnda 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, musquitoes, 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 Gdtama 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 dewi, 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 Gotama.
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 mer
chants concluded that this stoppage was caused by sorae dewa, and
with perfumes and lights they offered up a prayer for assistance.
The dewi 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
raerit, let thera present an offering of acceptable food to our lord."
After uttering these words, she released the wagons. The mer
chants, greatly pleased, presented some delicious honey to Budha.
* In painting and sculpture Budha is frequently represented as sitting
under the extended hood of the nivga.

VII. LEGENDS OF GOTAMA BUDHA. 183
The alras-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 naga-loka. As it was not
the custom for the Budhas to receive anything In the hand, he con
sidered In what way he should take the honey. The four guardian
deities brought each an alms-bowl of emerald, but he did not ac
cept them. They then brought four bowls made of stone, of the
colour of the mung fruit ; and when each entreated that his own
bowl 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
^vas the first food he had eaten since he became Budha, he taught
them in return the three-fold protective formulary, and they became
upasakas. 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 look of his hair. When the mer
chants 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 at
tached to the rock. They therefore surrounded it with lamps and
flowers, and went away. At this place the Girihandu wihara was
afterwards erected.* 7. The first Discourse delivered by Budha.
In the eighth week, Budha went from the kiripalu .forest to the
tree Aj&.pala, 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
* This account is taken from thePuj&,waliya,but it differs from the legends
I have seen in other works, which state that the relics were taken to their
own country, Swarnna-bhCimi (Biu-ma). 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 reUgious dispensation (of G6tama) might
be established diuring the period of 5000 years, to the merchant brothers
Tapoktha 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
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 TJkkalaba, near the present Ran
goon, they found tliat they had aU the eight. The monument in which they
are deposited is the fai'-famed Swa-da-gon. — As. Res. xvi.

184 A MANUAL OF BUDHISM.
men was also great, and that in consequence, it would be to no pur
pose for him to declare the dharmma, as it would not be understood.
When this hesitancy was perceived by Sahampatl Maha Brahma,
he exclaimed, " Nassati wata bho loko ; nassati wata bho loko ;
the universe will most certainly be destroyed." This cry was im
mediately repeated by the other brahmas and dfewas, and by the
dewas 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 Budha
ship 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 ; desetha munindo dham-
man ; desetha bhagawa dhamman. Oh, wise one, let the dharmma
be said! Oh, purified one, let the dharmraa be said!" Budha
promised that this prayer should be attended to ; when all the
dewas and brahmas thrice returned thanks, in such a manner that
the noise might be everywhere heard ; after which they retired to
their several lokas.
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 forraer had been dead seven days, and that the latter had
died the day before ; and that as they were now In an arupa world,
they could not receive Its benefit. With affection for the two as
cetics who were dead, he looked to discover in what plaoe Kondanya
was, and the four other recluses with whom he had practised aus
terities ; and when he saw that they were in the Isipatana wihara,
near Benares, he resolved that unto them first bana should be said.*
At the end of 60 days, in the eighth week after he becarae Budha,
Gotama went from the Ajapala tree to Isipatana, alone, a distance
of 288 miles. All the Budhas begin to say bana in ^sala masa,
on the day of the full raoon. 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 beauti
fully, was pleased, and asked him if he were Sekra or Maha Brahma.
Gotama replied, " I am neither Sekra nor Maha Brahma, but the
suprerae Budha ; I know the manner in which the repetition of
* In a temple at Amoy, Bishop Smith saw eighteen images, which were
said to represent the eighteen original disciples of Budha.

VII. LEGENDS OF GOTAMA BUDHA. 185
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 pro
tect me ? " Budha informed him that it was in his power, and pro
ceeded forward to Isipatana. Some time afterwards the mendicant
went to the country called Wangahara,* 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 Ardhapala, 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 torraented by a kind of fly about the size of a grain of se
samum, and when the Insects are very numerous, they construct
places like oaves, to which they retire. As they believed the words
of Ardhapala, they made him one of these places, and supported
hira. There was a raaiden 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 come to receive alms as usual, and thinking that he raust
be sick, he went to his retreat to enquire what was the matter,
when Ardhapala told him the whole truth. The father consented
that he should oome 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, Bhad-
daka, was bom 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 hira. Wearied out, he told
his wife that he must leave her, at which she becarae raore 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
* The Vangas may be the people here referred to, who resided in Eastern
Bengal.

186 A MANUAL OF BUDHISM.
directed him to the place where he was. Budha foresaw his ap
proach, and told his attendants that if they met with any one en
quiring 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 anagami, and after his death was bom in one of the
brahma-lokas, 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 dis
tance, they said, " Sidhartta 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 hira." Budha perceived
their thoughts, and as the 11,500 inferior strearas fall into the flve
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 reraain still a raoraent, but is continually driven
hither and thither ; so the ascetics, overcorae by the force of.
Budha's kindness, were unable to reraain upon their seats, and
were corapelled to come towards him and worship. They after
wards washed his feet, and enquired familiarly about his health ;
but Gotama 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 forraer Budhas said
bana, the earth clove, and a throne arose, to which Gotama as
cended, as the sun rises over Udayagirl. The evening was like a
lovely female ; the stars were pearls upon her neok, the blue clouds
were her braided hair, and the expanse was her flowing robe. As
a crown, she had the brahma-lokas ; the three worlds were as her
body ; her eyes were like the white lotus, kowraada ; and her
voice was like the humming of the bee. To worship Budha, and
listen to the first proclaiming of the bana, this lovely feraale carae.
Maha Meru leaped with joy ; the seven circles of rooks did obei
sance to Budha ; and the sakwala-gala tumed many times round.
The various beings in the world all assembled, that they might re
ceive the ambrosia and nectar of nirwana. They stood in circles,
* "When similar narratives occur, a mere outline of the matter in the ori
ginal text, as in the present instance, will be given.

VII. LEGENDS OF GOTAMA BUDHA. 187
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 dewas had no more space than the point
of a needle. All the dewa-lokas and brahma-lokas, except the
arupa worlds, were left empty, and the companj' extended from this
sakwala to the brahma-lokas. Though all space was thus filled,
there was no irapediraent whatever to the spreading of the rays
frora 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 raouth, and preached the Dham-
sak-psewatum-sutra (Dhamma-chakka). " There are two things,"
said he, " that raust be avoided by hira who seeks to become a
priest ; evil desire, and the bodily austerities that are practised by
the (brahman) ascetics." The dewas on eaoh side thought that he
looked in their direction when he spoke ; all the dewas and brahmas
thought that he addressed himself to their own particular loka ; by
this means the eyes of all were fixed upon hira, 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 frora
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 ; and he could say, the brahraas think thus, and
the dewas 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, en
tered the first path, as did also an asankya of dewas ; an asankya
of dewas also entered the second path, and another the third ; and
eighteen kelas of brahraas 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 dehcacy, 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 discon
solate ; but Budha delivered to him a discourse, by which he be-

188 A MANUAL OF BUDHISM.
came a rahat. The fifty-four companions* of Yasa went to the
monastery to induce him to retum, 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 re
ceived 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,f who from being alike in beauty and disposition
were called Bhaddawaggl. They received from the king a pro
vince, which they ruled conjointly. Having heard that there was
a very pleasant region called Kappaslka, 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 them
selves. 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
Niltara, three brothers resided of the same narae, Uruwel Kasyapa,
Gaya Kasyapa, and Nadi Kasyapa, who gave out that they were
* These are the same fifty-four persons who are represented under the
head of asubha-bh&wani as having bumt 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.
t Kosol, or K6sala, is the country along the bank of the Sarayu, forming
part of the modern pro^'inc¦e of Oude. It was the pristine kingdom of the
solar race. In the time of G6tama Budha, the principal city was Sewet.
In the ninth century the authority of the king of K6sala extended into
Gondwana, as appears from inscriptions yet extant. There are several
K6salas mentioned by Sanscrit authors, in different directions. Ptolemy has
a Kontakussala in the south of India, probably one of the K6salas of the
Hindus. — Wilson's Vishnu Pur&na.

VII. LEGENDS OF GOTAMA B-UDHA. 189
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 ob
jection, but that in the hall there was an iramense naya, the poison
of which was most subtle ; it did not hurt hira or his brothers be
cause they were rahats ; but as Gotaraa was not a rahat, though his
person was so beautiful, it would be dangerous for hira 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 remain in the fire-hall or not ; but re
member the fatal serpent." 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 naya 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 bum up
the universe, as though it were only a cobweb ; nevertheless, I
must try to bring down this serpent's pride." Accordingly, he sent
forth a flery vapour, as from a burning wisp of straw, but It would
not hurt an ant or a fly ; and when it approached the naya, he felt
the pain of sorro-w, but the flesh of his body received no injury.
"The naya sent forth a flarae to destroy Budha ; but he made a
flame seven times more powerful, and subdued the naya. The
light was perceived by Uruwel, and he said that Gotama must have
perished from not attending to his advice. When Budha had over
come 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 naya about which they had boasted so much the day pre
vious ; 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 dewas 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
raeaning of the bright shining at the four quarters when he said
bana, and was informed it was the four guardian dewas, who had

190 A MANUAL OF BUDHISM.
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
corae in their direction that day. Budha knew his thoughts, and
as he was desirous to bring him into the right way, he went to re
ceive a repast in Uturukuru, and drank water from the Anotatta
lake, returning on the third day. Uruwel then invited him to pay
hira 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 the robe to be
beaten against, and the other for it to be dried upon ; and when the
sage descended into the water, a dewa 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 Himala, plucked a leaf from the jambu tree
that Is 100 yojanas high, and arrived at the 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 tiraes.
Another day Budha fetched two flowers, one from the forest of
Himala, and the other from the garden of Sekra, and showed thera
to Uruwel ; but he said that though he could not, like Gotaraa, go
useless journeys, he knew a road that Gotaraa did not know, the
road to nirwana ; and after all that he had seen, he would not con
fess 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

VII. LEGENDS OF GOTAMA BUDHA. 191
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 jotis at another time In
tended 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 after
wards extinguished it in a moment. At another time, after the
jotis had bathed, they were seized with a cold shivering ; but Budha
caused a fire to approach each of them, by whioh they were warmed.
Again, out of the usual season there was a great rain ; the waters
overflowed ; but when they approached Budha, they gathered round
him like a silver wall. Uruwel went in a boat, thinking to rescue
him ; but found him in the raanner described. Budha reflected,
that from the time of the subduing of the naya he had perforraed
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 Gotama was Budha, and entered the path sowan.
The disciples of Uruwel, and his two brothers, with their disciples,
followed his example. Then Budha went to the rook Gaya, at the
head of the Gaya river, and delivered the discourse called Aditta-
parlya-siitra, 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 Birasara, Budha went
to the forest of Yashti, twelve miles from Rajagaha, where he re
mained 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 Gotama 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 dhyana, 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 raany other compa
risons setting forth his own inferiority. Then the ruler of the

192 A MANUAL OF BUDHISM.
world repeated the first jataka, called Mahanarada-kasyapa. It
was to this effect : — There was a king in Miyulu,* called Angati,
who had a daughter, Ruoha. 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 flery
particles to flre, 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 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 a 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 bom as a vigor
ous 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 punishment 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 bom among savages, and was neither a male nor female.
Alter this she was the dewi 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 a
sceptic. Then Rucha appealed to the dewas to render her assist
ance, and by the power of the satcha-klrlya 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 B6-
* Miyulu, or MithUa, is the modem Tirhut. The R&m&.yana places a
prince named Mithi between Nimi and Janaka, whence comes the name
MithUa.— WUson's Vishnu Pur&na.

VII. LEGENDS OF GOTAMA BUDHA. 193
dhisat 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 brightness. 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.'' Bodhisat 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 hira to keep the whole, and thus lose it ; I cannot, therefore,
lend you a hundred masurans, because you are poor and destitute."
The king said, " You utter an untruth ; does not this city, 100
miles in size, belong to rae ?" Bodhisat replied, " When you die
you cannot take it with you to hell, as you will there be In unspeak
able 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 scep
ticism. " That king," proceeded Budha, " Is now Uruwel." At the
end of this discourse, Birasara and eleven nahutas of nobles en
tered the path sowan ; 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 Birasara was crowned ; he had now, on be
coming an upasaka, 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 nir
wana. They enquired among each other, " What Is this bana ?
what kind of a person is Budha ? what can this nirwana mean I "
As they could receive no satisfactory answer, they went to see for
themselves ; and the whole of the road from the city to the wihara
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 raost beautiful form,
and by his divine power cleared a space around Budha, after whioh
he repeated his praises in hymns. When the people saw Sekra,
they said, " Was ever so beautiful a person before seen ? *hat
o

194 A MANUAL OF BUDHISM.
princess can it be ?" But the dewa said that he was only Budha's
servant. Then Gotama 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 cannot live unless I am near the three gems ;
whether it be at a proper hour or not, I must remain near Budha ;
this wihara of Jetawana is distant ; but my own garden of Welu-
wana Is near ; it Is convenient for me to go and come ; I will there
fore present it to Budha." It was called Kalandaka-niwapa, 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 naya, angry at the smell of liquor, approached to bite him.
The dewa 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 assuraed the forra 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. Out of grati
tude, he proclaimed, by beat of drum, that no one in his dominions
should kUl a 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-niwapa. When Bimsara presented the garden,
the earth trembled. It also trembled when the garden called Am-
bataka was given by Chittra, a rich citizen of Maochlka-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. As a 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
pretas, that had not eaten anything during three whole budhantaras,
came and saw the sage, and obtained rice and water. This was
their history : — In the time of Pussa Budha, they lived near his re
sidence as cooks. When their master told thera to prepare offerings
of food for Budha, they began first to taste a little of it theraselves,
and then to give it to their children, (thus desecrating the sacred
food). For this they were born in hell during ninety-one kalpas,
» . It was caUed Weluwana from the number of bamboos, welu, by which
it was surrounded. Its situation is described as being pecuHarly delightful.

VII. LEGENDS OF GOTAMA BUDHA. 195
and afterwards became prfetas. 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 Konagamana Budha would be
born, to whom they must apply. But Konagamana, on his appear
ance in the world, said that they must apply to Kasyapa Budha ;
and when he appeared, they were directed to Gotama, who would
enable them to receive food. On hearing this they became joyful ;
it seemed to thera as if they would be released on the morrow ; and
from this time they looked out for his appearance, as the husband
man 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 ap
peared 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 alras to the priests. Birasara therefore made an offering
of robes, and the next night they appeared to him in garraents
splendid as those of the dewas. Budha delivered to them the
Tirokudha-sutra, after which they were released frora the preta
birth, and entered the path to nirwana.
10. The two principal Disciples of Budha, Seriyut and Mugalan.
There were two brahraan villages, Kollta and Upatlssa, not far
from Rajagaha, in which two farailies resided who had been upon
terras of intiraacy during seven generations ; and now eaoh of these
farailies had a prince, called by the same names as their village,
Kolita and Upatlssa. The former had a retinue of 500 chariots,
and the latter of 600 golden palanquins. They were equally
clever ; they sought the sarae amusements ; 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 nirwana. 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 hira sorae time ; but he was unable to show them the paths.
0 2

196 A MANUAL OF BUDHISM.
After this they went through all Jambudwipa, asking questions in
every plaoe, but no one was able to answer them. In this way
they went through the 63,000 kingdoms, and then retumed to
Rajagaha. It was agreed that If one found a competent teacher,
he was to tell the other. The residence of Gotama Budha was
now at Weluwana. When the priest Assaji had proclaimed
through all Jambudwipa that a Budha had appeared, he retumed
to Rajagaha, and the next day went with his bowl to receive alms.
In passing from place to place, he was seen by Upatlssa, who
greatly admired his appearance, and invited him to go and partake
of food. Whilst they were together, Upatlssa said, " From what
I have seen of your deportment, I infer that you are acquainted
with the path to nirwana ; tell me, who was your teacher ? " When
the priest said that it was Budha, he enquired what were his doc
trines ; but the priest, under the supposition 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 Upatlssa in
formed him that he need not give himself much trouble ; if he only
gave hira a little inforraation upon the subject, he could draw from
It a hundred or a thousand inferences. The priest, in reply, re
peated the following gata : —
Ye dhamma hetuppabhawS,,
Y4san Mtun Tath&gat6,
Aha yesan cha yo nir6dh6,
Ewan wadi Maha Saraano.*
* This stanza, and another that wiU afterwards be introduced, beginning
" Sabba pipassa," has been found on a slab taken frora the d&goba at Sarnath,
near Benares, as well as upon an image of Budha found at Tirhut, and upon
monuments yet existing in other parts of India. It also appears at the be
ginning and end of raany of the sections of the sacred books -written upon
the continent. It is thus translated by Dr. MUl : — " This is the generative
source of the cause of meritorious duties. For the cause of these hath Ta-
th&,gata declared. But as to what is the opposing principle of these, that
likewise doth the Maha Sramana declare." By Csoma Korosi it is thus ren
dered from the Tibetan : —
" Whatever moral (or human) actions arise from some cause.
The cause of them hath been declared by Tathdgata :
-What is the check to these actions.
Is thus set forth by the great Sramanas."
After which is inserted the stanza translated, " No -vice is to be committed,"
jjg^  Journal As. Soe. No. 39, March, 1835. Mr. Hodgson says, that this
confessio fidei can be repeated by almost every man, woman, and chUd, of
the Bauddha faith, at Kathmandu. His translation ofthe forraula, with the
help of the commentators, is as follows : — "The cause, or causes, of aU sen
tient existence in the versatUe world, the Tath&gata hath explained. The
great Sramana hath likewise explained the cause, or causes, of the cessation
of aU such existence."— Ib. No. 40, April, 1835.

VII. LEGENDS OF GOTAMA BUDHA. 197
" All things proceed from some cause ; this cause has been de
clared 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, the paribra
jika embraced the doctrine, and entered the path sowan ; and when
the fourth line was concluded, he said, " I believe in thee ; I be
lieve In Budha; where Is he?" On being Informed, he went to
Kolita, and Informed him that he had found the path to nirwana ;
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 accom
pany 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 reverently worshipped
hira, 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 oha-
riya ordinance ; and I will declare to you the excellent dharmraa."
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 priesthood a hundred years. Budha then said bana,
and the 250 disciples of Sanga becarae rahats. From this time,
Kolita was called Mugalan ;f and Upatlssa, Seriyut.
Seven days after this event, Mugalan went to Kallawala, In Ma
gadha, where he heard Budha explain the four dhatus, or elements ;
and he at once entered the second, third, and fourth paths, and re
ceived the wisdom necessary to an agra-srawaka. Fifteen days
* Agasaw, or agra-sr&waka, from agra, chief, and sr&,waka, a disciple,
literaUy, one who hears. The disciples who receive this office must have
practised the pSramit&s during one asankya-kap-laksha. They are never
born of any other caste than the royal or the brahman. The two agra-sr&-
wikiwas, or principal female disciples of G6tama, were Khema and XJppala-
warnna. t Csoma Korosi says, that KoUta, or " the lap-born," was also called Mon-
galyana, because he was one of the Mongol family or race.

198 A MANUAL OF BUDHISM.
after, Seriyut heard Budha deliver the Wedana-parigrahana dis
course, to his nephew, Dighanaka, a paribrajika, in the cave called
Hurukala, near Rajagaha, at which time he acquired the same pri-
vdeges as Mugalan. In the following night, all the priests assem
bled 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 gata : —
Sabba p6.passa akaranan ;
Kusalassa upasampadS, ;
Sa chitta pariyodapanan ;
Etan Budh&nus&sanan.t
" This is the advice of the Budhas ; avoid all demerit ; obtain all
merit ; cleanse the mind from all evil desire." This constitutes
the discourse called Pratlmoksha. In the tirae of Anomadassi
Budha, one hundred thousand asankya-kalpas previous to the pre
sent 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 becorae the principal disciples of a Budha.
From that time they were always born together, either In the dewa-
lokas or the world of men, like the two wheels of a chariot, and in
their various births were associated with Bodhisat, to whom they
rendered assistance. J At this time Gotaraa Budha had received,
In different ways, 250,344 offerings.
11. Budha visits Kapilawastu, his native City.
During the residence of Budha at Weluwana, his father Sudho
dana, who had heard of his attainment of the Budhaship, sent to
him a noble, with a thousand attendants, who delivered this mes
sage in the king's name : — " It is my wish to see you ; therefore
come to me ; others have the benefit of the dharmraa ; but not
your father or your other relatives ; It is now seven years since we
* This was the only convocation ever held by Budlia ; 1250 rahats were
present. t This stanza is thus translated by Csoma Korosi : —
"No vice is to be committed :
Every virtue mnst be perfectly practised :
The mind must be brought under entire subjection ;
This is the commandment of Budha."
X About twenty exaraples are given ; but it is stated that they were thus
born many thousands of k6tis of times.

VII. LEGENDS OF GOTAMA BUDHA. 199
saw you." The noble arrived at the wihara 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 wihara,
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 sarae ; they all became rahats. The king
thought that as none of them retumed they had no affection for
him, so he looked around for another messenger, one who would
be raore 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 playfellow from his in
fancy, 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 hira to come and see rae."
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 succeeded in
prevailing upon his son to visit hira. This noble also, on his ar
rival 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. Kaluda 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 hira, and began to extol the beauties of the
road between Rajagaha and Kapilawastu. Budha asked him why
he did this, andhe 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 out for the rays of the moon." Gotama
saw that the time had now arrived at whioh 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 joumey, he was attended by 10,000 priests of Anga and Ma
gadha, and by 10,000 priests of Kapilawastu. Eaoh day he pro
ceeded sixteen railes, and as it was sixty yojanas' distance between
Rajagaha and Kapilawastu, he accomplished the whole in two
months, whioh were the months of Durutu and Medin-dina (Feb
ruary — March — April). Kaluda, now become a rahat, went through
the air to Kapilawastu to Inform the king of the approach of his

200 A MANUAL OF BUDHISM.
son. Sudhodana 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 Sudhodana 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 pa
lace 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
eat during the rest of his journey.
The king prepared the garden called Nigrodha for the reception
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, carrying perfumes and flowers. On ar
riving at the garden, Budha sat upon a throne, surrounded by the
20,000 priests. The seniors among the Sakya princes said, " Sid
hartta is younger than we are ; he is our nephew ; we are his uncles
and grandfathers." 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 unwdling to worship
me ; but I will gvercorae 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 of fire to proceed
from his shoulders, ears, nostrils, eyes, hands, and feet, from the
99 joints and the 99,000 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 tejo-kasina-
samapatti ; when the water appeared, he exercised the apo-kasina-
samapatti ; when the blue rays appeared, he exercised the nila-
kasina-samapatti ; and in the same way with the rest of the colours.

VII. LEGENDS OF GOTAMA BUDHA. 201
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 eaoh other
the politest attention, and asked eaoh other questions ; their voice,
size, and appearanoe were exactly the same. These things having
been observed by Seriyut from Rajagaha, he came through the air
with 500 disciples, to the sarae 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 whioh he requested Budha to relate the history of
Maitri Budha, which he did, by delivering the discourse called
Anagata-wansa. At its conclusion, Budha descended from the sky
to the throne he had previously occupied. Sudhodana then said to
him, " My lord, ray Budha, my prince Sidhartta, though I am thy
father, as thou wert born of ray house, yet will I not hereafter call
thee my child ; I am not worthy to be thy slave ; I have already
worshipped 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 reraoved, 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-jataka. At this tirae Budha had
received 420,001 offerings from the dewas and brahraas, the Sakya
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 pro
vided for Budha. In the morning he cleaned his teeth and washed
his face, after which he went to a retired plaoe, and performed the
exercise of dhyana. At the time at which it wag proper to set out
to receive alras, he took his bowl and set out from the Nigrodha
garden, surrounded by the 20,000 priests. On looking to see how
former Budhas had acted, he saw that they went from house to

202 A MANUAL OF BUDHISM.
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 made 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 a drum. A wind came and removed all ob
structions, freeing the road from all irapurities ; and a gentle rain
fell to lay the dust. Rays proceeded from his body ; they flrst
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 sarae distance, as if to purify the path ; and
from his head, extending upward, as If to Invite the presence of the
dewas and brahraas. On approaching the city, the rays preceded
him, went round It three times, and lighted up its gates, walls, mo
numents, and towers,* as If there had been poured upon them a
stream of liquid gold. The whole oity was full of light. In con
sequence of these wonders, all the citizens went forth to meet him.
As the rays of the raoon fall upon all places alike, whether they be
clean or impure, so Gotama, 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 pre
sent 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 at him. No sooner was Yasodhara-dewi apprised of
what was done, than she exclairaed, " The prince Sidhartta is now
going frora 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 earthern
bowl. This is what I have heard. I raust go and see whether
this guise befits him or not." As she stood near one of the en-

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

VII. LEGENDS OF GOTAMA BUDHA. 203
have received in Its stead a more glorious kingdom." She then
went and informed his father, Sudhodana, 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 dis
grace 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 ? How rauch easier, then, is It for rae to supply
you and your 20,000 priests ? " Budha replied, " It Is the custom
of ray race." But the king said, " How can this be ? You are
lineally descended from Maha Saramata ; none of your race ever
acted in this manner. Sorae 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 there
fore opened the mine of the dharmma, and delivered to him a dis
course. " 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 re
peated another stanza : " Practice that which is enjoined in the
dharmma ; avoid that which is forbidden in the dharmma ; he who
listens to the dharmma will attain prosperity." On hearing this,
the king entered Into the second path. After thus hearing bana in
the open street, Sudhodana carried the alras-bowl of Budha, and
gave food to hira and his attendant priests. When the repast was
flnished, the 40,000 ladies of the palace came and worshipped hira.
The king then sent to Inform Yas&dhara-dewi 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 wor
ship 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 re
leased from the evils of existence. " I ara free from evil desire,"
said he, " though the princess is not so ; from not having seen rae
for so long a time, she is exceedingly sorrowful ; 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 Yaso-

204 A MANUAL OF BUDHISM.
dhara-dewi 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 affec
tion, she was like an overflowing vessel, unable to contain herself;
and forgetting that she was a mere woraan, and that Budha was the
lord of the world, she held him by the feet, and wept. But re
membering that Sudhodana 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 frora her, when she heard that you had
shaved the 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 wife of Gotaraa 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 frora the Nigrodha garden to a festival
that was held in honour of Nanda, the son of Maha Prajapati, who
was the sister of Maha Maya-dewl, and wife of Sudhodana. 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 re
lease 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
* This account appears in the Sankindur^ J^t&ka ; the various births of
the princess, after the formation of the wish, were related by Budha at
length.

VII. LEGENDS OF GOTAMA BUDHA. 205
brahraa-chariya, (or the continuing In continence); the knowing of
the four great truths ; and the comprehending of nirwana ; these
constitute the greatest festival." Having in this manner made him
wUling to follow the advice he received, he put the alms-bowl in
his hand, whioh he took, though at that time he was arrayed in the
richest ornaments. Budha then arose from the throne, and went to
the wihara, followed by Nanda. The betrothed princess, Janapada-
kalyanl, 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 chakrawartti ; be
come 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 adrait him to the priesthood.
Still, his mind was fixed upon the sarae object, and he became sor
rowful. The other priests saw that he pined away, and asked him
the cause of his sorrow ; they wondered why he appeared so dis
consolate, as he was the younger brother of Budha, a meraber of
the royal family, and in every respect m.ost fortunate. He then
told thera, that when he took the bowl frora the hand of Budha,
Janapadakalyani looked after hira, and told him to return without
delay, and that It was the princess who was the cause of his sorrow.
This being known to Gotama, he enquired whether she were beau
tiful; and Nanda described her person in the most glowing terms.
The sage thought to destroy the fire of this passion by the water of
nirwana, and asked him if there was no one more beautiful than
Janapadakalyani. " 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
hira by the band, and by the power of irdhi conveyed hira 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, to appear, and asked the priest if he saw it ; who
said that he did. On arriving at the dewa-loka, he commanded 500
of the principal dewis of Sekra to corae 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 dewis, he demanded in what way
this oould be brought about ; and being informed that he might
secure one by heing obedient to the precepts, he set himself to their

206 A MANUAL OF BUDHISM.
strict observance. By this means he was Induced to keep the pre
cepts, and in a little time became a rahat.
On the seventh day after the arrival of Budha at Kapilawastu,
Yasodhara-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, Sudhodana ;
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. Rahula then went to Budha, and looking up In his faoe,
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 hira, nor did Budha himself. The
princess saw from the window that the child followed his father,
and began to be fearful lest he should admit him to the priesthood,
as he had done Nanda ; at the thought of this, she wept. Rahida
had great merit, from having been the obedient son of Budha, when
Bodhisat, 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 priesthood ; 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 re
garded by him as a son since the father becarae 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 him by the dewi

VII. LEGENDS OF GOTAMA BUDHA. 207
that he was dead, immediately previous to his reception of the
Budhaship. In return, Budha repeated the Dharmmapala Jataka,
and inforraed him that in a former birth he was not wiUing to ac
knowledge 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 Gotama had received the Budhaship, he
visited Ceylon. On the bank of the Mahawaluka river,* near which
place he arrived, there was a garden called Mahanaga (in Bintenne),f
three yojanas In length and two in breadth. At this time the garden
was the seat of a great comraotion, as two arraies of yakas were
fighting In It, with each other. Gotaraa approached them over the
air, and made a louder noise than they did, whioh put them in fear.
He then caused a great darkness, by raeans 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 ap
pearance of a moon. When the yakas had seen these wonders,
they gave him, at his own request, perraission 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 piUars of fire to
arise at each of the four corners of the carpet ; and the fire extended
itself on all sides, dri-ving the yakas before It, until they had no
plaoe in which to remain but the sea-shore. The rock, or island,
Girl, then approached, and the yakas took refuge upon it, after
which It retumed to Its original position. In a raoraent, all the
dewas of the air, the rocks, and the trees, and of Samastakuta,
assembled in his presence, and made to him an offering of flowers.
To this assembly Gofama delivered a discourse, by means of
which numberless dewas entered the path sowan ; and before his
departure he gave to Sumana, the principal dewa of Samastakuta,
* This river, now commonly caUed Mahaweli, is the largest in Ceylon.
Its source is near Nuwareliya, and its main branch faUs into 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, Esq., under the direction of the colonial govemment, who pub
Ushed an interesting account of the survey.
t This place is now caUed Myungana. According to Porbes, it is stUl a
place of pUgrimage.

208 A MANUAL OF BUDHISM.
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 retumed to Uruwela.
The dewa Sumana made a dagoba of emeralds for the look of
hair he had received, seven cubits high, at the place where Budha
first alighted. After the dissolution of Gotaraa, Sarabhu, a dis
ciple of Seriyut, brought hither the thorax bone of the sage, and
deposited it in the same plaoe, which he covered with another da
goba, twelve cubits high. This was again covered by Chulabhaya,
brother of Dewananpiyatissa, with a dagoba of brick, thirty cubits
high; and lastly, Duttagaraini encased the whole -with another
dagoba, which, with the golden tower at its summit, was eighty
cubits high.
The second joumey of Gotama to Ceylon was on this wise. In
the fifth year after he become Budha, there was a dispute, in Naga-
dwipa,* between the two naga kings, Chulodana and Mahodana,
relative to a throne of geras ; and as war had been declared, two
vast armies of nagas were assembled, in which there were thirty
kelas of nagas from the rock Wedunna,J twenty kelas from Kae-
lani,f or Kalyana, and thirty kelas from the naga island Mani ;
being in all eighty kelas, sorae frora the waters and others from the
rocks. They were arraed with swords, spears, darts, shields, bows,
crowbars, maces, clubs, and other weapons. The clash of these
arras 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 Samantakuta-warn-
nanawa. All this having been perceived by Budha, he left the Jetawana
wihara early in the morning, out of compassion to the nagas ; and
the dewa Samidhl-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
* This must have been an island connected -with Ceylon, probably at its
northern extremity. The seaport Jambuk61a was in it, supposed to be Co-
lorabogam, in the district of Jaf6ia. At this place a digoba was erected, and
MaUaka N&ga built a wUitoa, a.d. 674.
t This rock is said to be in the Seven Korles.
X This is the second river in Ceylon, in point of magnitude, but its whole
course is said not to exceed sixty mUes. It rises in Adara's Peak, and faUs
into the sea a little to the north of Colombo, near which place it is crossed
by a bridge of boats.

VII. LEGENDS OF GOTAMA BUDHA. 209
attracted their attention, he first caused a thick darkness to appear,
and then a dazzling light, like that of the sun. The sage also de
livered unto them a discourse, by which he Induced them to be re
conciled to each other. The combatants then threw down the
weapons that they held In their hands, and hrought various kinds
of offerings, which each yaka,* attended by a female demon, pre
sented to Budha. They then requested him to alight, which he did,
and sat upon the throne of gems. After he had partaken of sorae
divine food that they brought hira, he gave to them the three-fold
formulary of protection, 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 dewa. In the name of the whole
assembly of the yakas, these relics were received, and the three
kings, Chulodana, Mahodana, and Mani, united together to secure
their preservation, that they might long continue to be a benefit
and protection to Lanka.
The third journey of Gotama 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 dewas, along with 500 rahats, and went to the hall
built by some raerchants, called Chandana-raandala, in the forest of
Mulu, in the region called Sunaparantaka, 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 Supparaka, where
many merchants were congregated ; 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
narae ; and at this place he partook of food presented by the nagas,
to whom he preached, and gave the benefit of the three-fold pro-
* They are first caUed n&gas, and afterwards yak&s.
t 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 reraarkable waterfaUs in the course of the stream,
each of which has its pecuUar tradition, but I have not been able to identify
the spot that is said to have been visited by Budha. Ptolemy raentions a
town caUed Siripala, on the Nerbudda, where it is joined by the Mophis or
Myhes. This ought probably to be Sripida, or " the Ulustrious foot," the
narae by which these impressions are still kno-wn. The present name of the
river may have risen from some legend connected with Budha. The hill
Teri 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 Budhistical origin. p

210 A MANUAL OF BUDHISM.
tective formulary. In compliance with the earnest entreaty of the
naga 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 plaoe 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 sumrait of which, at the request
of a priest of the same name, he made an Irapression of his foot in
clay. From the rock Sachabadha, Budha came to Ceylon. The first
plaoe he visited was the residence of the nagas In the river Kal
yana,* the water of which previously falls upon the mountain Sa-
* " The viUage of KeUania, or Kaly&na, situated five mUes from Colombo,
possesses considerable attractions to those interested m the ancient history of
Ceylon. It was probably the capital, as it has been the chief place for the
worship, of Weebeesana, son of Pulastjia, friend of B&ma, the traitorous
brother and deified successor of R&.wana. The foUowing romantic events are
to be found in Singhalese history. The beautiful queen of Kellania Tissa
ha-ring been seduced by his brother, aud their intercourse detected, he fled to
Gampala, and frora thence sent an eraissary disguised as a priest ; this person
was instructed to raix in the crowd of those who went daUy with the high
priest to receive their alras, at which tirae he might find an opportunity of
delivering a letter to the queen, who always assisted at this ceremony. The
letter was full of the raisery of the writer, and stated that his affection was
undirainished ; but neither the place frora 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 frora the high priest, who was ordered to be thro-wn
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 bro
ther, ha-ring 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 belie-ving that
it was a judgment against him for the cruel and unjust death of the priest,
deterrained to sacrifice his virgin daughter, as an offering to the god who con
troUed 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 StUl increasing, the king mounted his elephant and proceeded to -riew
the destructive efl'ects of the raging waters. WhUst thus employed, the
earth opened, aud the king disappeared amidst flames whioh burst from the
sinking wreck of his richest provinces. Before the waves ceased to encroach
on the land, 640 vUlages (470 of which were principaUy inhabited by divers
for pearls) had been overwhelmed, and the distance between KeUania and the
sea coast had been reducedfrom 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 M^am-pattoo, at that time a separate kingdom, under K&.wan-
tissa, who hearing of the canoe and its mysterious appearanoe, went to ex
amine it. On perceiving the inscription, he released the princess, whom he
named Wihar6 Bewi, and afterwards married. Wih&r6 De-wi becarae the
mother of Dutugemunu, a prince who restored the Singhalese power, and

VII. LEGENDS OF GOTAMA BUDHA. 211
nantakuta, as if to clear it from all impurities. It is therefore
caUed Kalyana, pleasing, or that which brings prosperity. The
dagoba of Kalyana was subsequently erected upon the spot where
Gotama sat at the residence of the nagas. After partaking 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 nagas. The dewa of Samantakuta,* Samana, having heard
of the arrival of Budha, went to the place where he was ; and after
he had worshipped hira, 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 flve thousand
years his religion would continue among men. To induce the sage
to coraply with his request, the d6wa repeated before him at length
the praises of the mountain he was invited to visit. The flowers
that grew upon its sides and sumrait, he compared to a magniflcent
garment and head-dress ; the hum of the bees, as they sped through
the air laden with honey, was like the rausic 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
comraand of the raaster of the revels ; all seemed to acknowledge
the supremacy of Budha ; the trees presented offerings of flowers ;
in the pools of water were many reptiles ; flshes sported in the
strearas ; in the branches of the trees were birds of many kinds ;
in the shade, with their young, were elephants, tjgers, bears, deer,
monkeys, hares, and other aniraals ; there were trees that struck
their branches together, so as to produce fire ; and there were
others that appeared, from the raass of flowers by which they were
covered, like a cloud from which the lightning flashed or around
expeUed the Malabars, to whom Kellania Tissa and K&wantissa had been
tributaries. Mauy Budhists beUeve that in sorae future transmigration
Wihire Dewi wUl be the mother of Maitri, the expected Budha." — Forbes,
Ceylon Almanac, 1834.
* This mountain is oaUed Sel6sumano, 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 carae
into possession of the interior, that there are at least three others that are
higher, Pidurutalagala having an elevation of 8280 feet. It -vrill, however,
always be the most reraarkable, from the raany legends connected with it,
and the consplcuousness of its appearance, especiaUy from the sea ; it is an
insulated cone, rising boldly into the sky, and generaUy 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.
P 2

212 A MANUAL OF BUDHISM.
which it played. When the dewa had In this manner declared the
greatness and the excellencies of the raountain, 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 omaraents, at
tended by all his inferior dewas, 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 at
tendant retinues ; and like the rolling of the great ocean upon
Maha Meru or the Yugandhara rocks, was their arrival at the
raountain. The sun reraained 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 the dust ;
and the breeze, charged with sweet perfume, came from all sides to
refresh the iUustrious 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 raidst of the asserabled dewas, 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 re
mained as a seal to show that Lanka is the inheritance of Budha,
and that his religion will here flourish.
Gotama remained during the day ia a cave of the same mountain,
called Bhagawa. Frora thenoe he went to Dighanaka, in Ruhuna ;
and afterwards to the following places in order : — the spot where
the bo-tree was afterwards planted by Mahlndo, at Anuradhapura ;
Thuparama, Lowamahapaya, and Lahabat-geya, which are also In
* There is an indentation upon the summit of Adam's peak, coraraonly
called the srl-p^da, or illustrious footstep, which is anuaUy visited by raany
pilgriras of difi'erent religious persuasions. The Hindus regard it as the
footstep of Siva, and the Moors as that of Adam, whUst the Budhists afiirm
that it is the identical impression raade by Budha when he visited the dewa
Saraana. It is said by Dr. Davy to be " a superficial hollow flve feet three
inches and three quarters long, and between two feet seven inches and two
feet flve inches wide." The fakirs of the Mah6medan religion take irapres
sions of the footstep on a piece of white cloth that has beeu previously
covered with pulverized sander. The Mahoraedan author, Masudi, a.d. 943,
raakes raention of mount Rahwan, on which Adam descended when ex
pelled from Paradise, adding that a race of Hindus, in the island of Ceylon,
descended from Adam, derived their origin from the chUdren of Cain, and
that the analogy between the traditions of the Arabs and Budhists may pro
bably be traced to that period of early history when both people were Sama-
neans ; maintaining, according to the authority of the Mefatili-el-olum, that
the world had no beginning, that souls transmigrated fi-om one body to an
other, and that the earth is constantly declining. — Bird's Anniversary Dis
course, Journ. Bombay As. Soo. No. 5. It is probable that R&ja Singha, a.d.
1581, would destroy the sri-pada then in existence, along with the other ob
jects of Budhisticfd veneration that fell beneath his hand. Both Fa Hian
and Hiuan Thsang met -vrith sri-pidas in difl'erent parts of India.

VII. LEGENDS OF GOTAMA BUDHA. 213
Anuradhapura ; the tank Danthadara ; Ruwanpaya ; and the sum
mit of Mihintala. From this mountain he returned to Jambud
wipa, having visited in all fourteen different places in Lanka.
(^Sadharmmaratnakdri.y^ 14. Budha foretells the Prosperity of a Labourer' s Wife.
In the reign of Birasara, there was in Rajagaha a couple ex
treraely poor. The man's name was Kalawali, and he was a la
bourer. 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 wihara and gave some to
Budha. The priest asked Gotama 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 hira, requesting
a supply of food from the royal table. The king, out of compas
sion, 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 flve
weapons were given her, and she was attired as a man. The king
coramanded 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 hira 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
dewa Sumana, had been delivered of a son. On passing the tree
that had been pointed out, she cried out aloud as she had been told ;
* The whole of the three -risits of G6taraa to Ceylon are inserted together,
as it is 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 in
serted must have taken place at a previous period.

214 A MANUAL OF BUDHISM.
and the dewa 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 inteUigence, 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 eat the food with eagerness ;
and when he had finished, asked her to wipe his mouth. WhUst
she was in the aot of doing so, he seized her hair with his teeth ;
and as she oould not otherwise release herself, she cut off the look
with the sword she had brought, and left it in his teeth. On re
turning 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 look of her hair would be found between the
malefactor's teeth, and further Informed him respecting the trea
sure. 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 woraan
must be possessed of great merit to have met with such good for
tune ; 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 Gotama were accomplished. (^SadharmmaratnakdrS.)
15. Budha attends a Ploughing Festival.
When Budha resided at the wihara called Dakshinaglrl, belonging
to the village of Eknalaka, near Rajagaha, a ploughing festival was
held by the brahman Kasibharadwaja.* There were a thousand
* It is weU kno-wn that in China and sorae other countries of Westem
Asia, ploughing festivals are stUl held. The foUo-wing narrative is taken
from Crawford's Embassy to Siara. "AprU 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, Uke the emperors of
China, either eis a religious ceremony, or as an exaraple of agricultural in
dustry to their subjects. This rite has long faUen into disuse, and given
place to one which, to say the least of it, is of less dignity. The cereraony
took place about two raUes frora 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
narae of the King of the Husbandmen. He stands in the midst of a rice-
field, on oue 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, untU the circle is completed, is
looked upon as a most unlucky omen ; and the penalty to the King of the
Husbandmen is not only the loss of his ephemeral dignity, but also of his

VII. LEGENDS OF GOTAMA BUDHA. 215
oxen, the hoofs of whioh were cased with silver, and their necks
were adorned with sweet-scented flowers ; five hundred ploughs and
goads tipped with gold ; five hundred ploughmen in gay attire ;
and many thousands of spectators. The wife of the brahman pre
pared a hundred thousand vessels of food, which were placed upon
a wagon ; and accompanied by a retinue of maidens, beautiful as
dewis, she went to the fleld. The brahman took a vermiUion 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 whora 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 fleld, 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 flnished
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 oome 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 Jam
budwipa ; but now he does nothing, spending his time in Idleness,
and coming to ploughing festivals and suoh 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 oome
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
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
moming to evening. During the whole of this day the shops are shut ; no
thing is aUowed 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."

216 A MANUAL OF BUDHISM.
looking at the beauties of his person, he thought it impossible that
he could tell an untruth ; and he therefore said, " Bhagawat Go
tama, I see no plough ; no goad ; no oxen ; if you perform the
work of the husbandman, where are your impleraents?" In reply
to this question, Budha Inforraed hira that his field was the dharmma;
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 perforraed, attention to the precepts ; the harvest that he
reaped, nirwana ; and when he had explained these raatters at
greater length, he exhorted the brahman to sow In the sarae field,
unfolding before hira 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 dharrama, 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 per
ceived his thoug'nts, and told him that as the dewas 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. Kasibharadwaja, accordingly, threw it Into pure water,
where It continued warm a whole day ; first raaking a noise, as if it
said " chltl, chlta," 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 Anipidu.
There resided In Rajagaha a rich merchant, who was intimate with
Anepidu, a merchant of Sewet.* The two friends were accustomed
to visit each other, with 500 wagons of merchandize, for the pur
pose of traffic. When they drew near to eaoh other's oity, it was
* This city, which is also caUed Sawathi and Srkwasti, was the metropoUs
of K6sala. It is terraed by Fa Hian, She-wei ; by Hiuan-tsang, She-lo-ya-
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 famUies or houses.

VII. LEGENDS OF GOTAMA BUDHA. 217
the practice for one to go and meet the other at a distance of six
teen railes. One day Anepidu approached Rajagaha, but there was
no friend to meet him ; he came to the city, the street, the house,
but saw no one to welcome him, as had been usual. When he en
tered 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
accustoraed courtesy. At the raention of the narae of Budha, Ane
pidu instantly forraed 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 moraent, until his friend
told hira that Budha would be at that hour in retireraent, and could
not be disturbed. The raerchant of Sewet retired to rest, but in
the flrst watch of the night there was a preternatural light In his
charaber ; 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 sirailar ap
pearanoe. In the third watch there was the sarae 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 hira of their own accord. When he had walked some distance,
he came to a cemetery, and saw a human body whioh 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 aU around. But a dfewa who resided in the
cemetery spoke to him on the great raerit of those who set their
feet to the hearing of bana, by which he was encouraged, and the
light retumed. As he proceeded further, he reflected, " There are
many now who say that they are Budha, and I may be deceived ;
there was a name given me, Sudatta, by my parents, which Is known
only to them and me ; if Gotama tells me what it is, when I ask
him to repeat It, I will believe in hira ; but If he cannot repeat It,
I will seek Budha elsewhere." Early In the raorning, 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 Anfepidu was established, and he proraised 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

218 A MANUAL OF BUDHISM.
highest estate, and is always in prosperity. He who cuts off de
merit, who subdues the mind, and attains a state of perfect equa
nimity, secures nirwana ; this is his prosperity." Anepidu now
entered the first path, and requested Budha to receive from him on
the following day an alms-offering, attended by his priests.
Anepidu, 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 sarae to be done
at Rajagaha; but Anepidu refused his assistance, 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 Iraraense. The road between Rajagaha and Sewet, a distance
of 45 yojanas, was richly ornaraented, and resting-places were
erected at the end of every yojana, as Budha accepted the Invita
tion. When Anfepldu returned to Sewet, he examined carefully
the suburbs of the city, that he might find a suitable place for the
erection of the wihara, 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 Anepidu, " upon these
conditions the garden is mine." When the prince saw that he was
serious, he was unwilling to abide by what he had said ; and as
Anepidu would not give up his right, the raatter was referred to a
court of justice, and decided against the prince. Jeta then re
flected, " 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 Anepidu 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 Anepidu called his treasurer, and commanded that his
stores of wealth should be entered, and as many masurans brought
out as would be necessary. The treasurer accordingly emptied seven
* This is sulficiently extravagant. It was thought a. great price when
Candaules, king of Lydia, paid Bularohus, for a picture of the battle of
Magnetos, as much gold coin as would cover it.

VII. LEGENDS OF GOTAMA BUDHA. 219
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 do-wn In the garden ; and a thousand
men, each taking up a bundle of money, began to cover the garden.
Anepidu 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 comraanded his treasurer to break open another of the
stores, and bring a further supply, though he knew by the plates of
copper on whioh his wealth was nurabered, that the store preserved
by his forefather in the seventh generation backward had been
opened, and that the whole sum disposed of amounted to 18 kotis
of masurans ; but when Jeta saw that although Anepidu had already
given so rauch, he was equally ready to give more, he reflected
that it would be well for him also to partake in the merit, and de
clared that the sum he had received was sufficient. After this was
concluded, Anepidu began the erection of the wihara ; around it
were houses for the priests ; offices that were suitable for 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
kotis of masurans. In addition, Anepidu 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
kotis he had received in building a palace seven stories high, at
eaoh of the four sides of the garden.
When all was flnished, Budha was invited to visit the place ;
and he set off by easy stages, sixteen miles eaoh 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, com
posed of different companies with 500 persons In eaoh, carrying
appropriate vessels and emblems, of the most costly description.
One company was headed by Anepldu's two daughters, Maha Su-
badra and Chula Subadra. Anepidu escorted Budha to the wihara,
and then enquired from the sage unto whom it should be offered,
who said, " Let it be offered to the whole priesthood, whether pre
sent or absent." Then Anepidu poured water from a golden vessel
upon the hands of Budha, in token that he dedicated the wihara

220 A MANUAL OF BUDHISM.
to all priests whatsoever, frora whichever of the four quarters they
might come ; after which Budha repeated a stanza : — " He who
resides In this wihara will be protected from heat and cold ; from
wild beasts, musquitoes, and nagas ; he who dedicated this wihara,
if there be to hira 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 Anepidu presented, he expended 18 kotis ; so that the
whole of the gifts that he presented would amount to 54 kotis of
masurans. In former ages, the same place was given to the Budhas
by other rich merchants. 17. The History of Wisakha.
There resided in Anga and Magadha, five merchants, called
Meda, Joti, Jatila, Kakawall, 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 Chandrapaduma, his son Dhananja, his
daughter-in-law Sumana, and his seoretary Punnaka. When Wi
sakha, daughter of Dhananja and Suraana, 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 cha
riots. Though so young, Wisakha 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 dharmraa, 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
wihara of Jetawana.
At this time the younger sister of Pasfe-nadi, king of Kosol, was
the principal queen of Birasara; and the younger sister of Bimsara
was the principal queen of Pase-nadi. The king of Kosol thought
that as there were many rich merchants in Rajagaha, he would re
quest him to send one of them to reside in Kosol. After consult
ing 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

VII. LEGENDS OF GOTAMA BUDHA. 221
.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 accompanied 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 hear
ing 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 Saketu, from having been their evening resting-place, and
Dhananja was appointed its chief.
There was in Sewet a merchant called Migara, who had a son,
Purnna- 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 oould
meet with a female possessed of the five beauties (pancha-kalyana).
His parents asked him what they were; and he said, " 1. Kesa
kalyana ; hair, that when spread out will be splendid as the fea
thers of the peacock's tail. 2. Mansa-kalyana ; lips, that whether
betle has been eaten or not will always be red as the kem fruit. 3.
Ashti-kalyana ; teeth white, uniform, near each other, and of the
sarae height. 4. Chawl-kalyana ; the body of an uniform colour,
without a single spot. 5. Waya-kalyana ; 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 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 proraised -to
the discoverer. They were long unsuccesful in their search, but
arrived at Saketu on a festival day, when the ladies of the' city, at
other times kept in the strictest privacy, were accustomed to make
their appearanoe In pubHc, 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 accustomed to go to the corners

222 A MANUAL OF BUDHISM.
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, Wisakha, now fifteen years of age,
came within sight, attended by her maidens ; and as a shower of
rain came on, the other ladles 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
brahraans saw that she had four of the beauties, but they could not
see her teeth. They therefore entered into conversation 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 re
plied, " 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 graceful in a female to run.*
" There are four persons," said she, " who ought not to run. 1.
The king, when the crown is upon his head, and he is arrayed In
the royal omaments ; the people would be ashamed and compare
him to a labourer. 2. The royal elephant, when his elegant trap
pings are on. 3. The recluse. 4. The female ; lest the people
should 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 raight fall or dash her foot against sorae ob
struction, 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 their lord,
made known to her their intention, and put a chain of great value
upon her neck. When Wisakha had learnt the name and rank of
Pumna-wardhana, she sent to inform her father, and requested that
chariots might be provided to convey her and her maidens horae.
The father asked the brahmans the wealth of their lord, and they
said 40 kotis of treasure. Dhananjara said that this was only as
much as his daughter would require for bathing-money ;f but as
his rank was equal, he consented to her betrothal.
The brahmans now went to tell Migara of their success, who was
* " The brahman raust not run even when it rains." — Manu. Inst. iv. 38.
t It is said that Moeris gave the entire revenue of the lake known by his
name to his queen for her personal expences in dress and perfumes.

VII. LEGENDS OF GOTAMA BUDHA. 223
well pleased, and resolved to set out for Saketu 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 mer
chant of the king's intention ; and said that as it was Irapossible 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 Migara thought he said this as a mere boast, and
sent again to teU him that only a few guards would be left in the
city, and the king would be attended by 8 kotis of men ; but he
replied as before, that he could provide for them aU. Dhananjara
gave 70 measures of diamonds, pearls, and precious stones to the
jewellers, to be made Into different kinds of omaments. 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 raany 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 in
terval 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 merchant no one
wanted for anything. The firewood consuraed in a single day
amounted to 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 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 mar
riage the whole body of the bride was covered with omaraents.
On her head was an ornament In the form of a beautiful peacock,
* Vijaya Raghava Nayadu, king of Tanjore, daUy fed 12,000 brahmans.
In a rainy time he was advised to cease doing so ; but when an entire want
of fuel WEts stated to exist, he ordered every wooden material about his house
to be taken down, or puUed to pieces in order to supply fuel. In three days
this supply was exhausted : he then directed aU the vestments in the palace
to be dipped in oU, and made use of for fuel. — Rev. W. Taylor, Journ. As.
Soe. June, 1838.

224 A MANUAL OF BUDHISM.
with feathers made of precious stones, the neck being composed of
one single emerald ; and the Iraage 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 omaraent for the waist called
mekhala ; and the value of the whole was nine kotis of raasurans.*
Dhananjara presented his daughter with 500 wagons laden with
gold ; and as many laden with silver and with all kinds of requi
sites 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 their own accord, through the merit of the bride, ran
ahead of those attached to the vehicles, and remained in this posi
tion, extending twelve mUes 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 raean. Next morning, in
the presence of the royal guests, he appointed eight persons in
whora he could confide, to accompany her as guardians, and pre
sented her with the set of ornaments worth nine kelas and a lac. He
also proclaimed to all his retainers, that whoever wished to accom
pany her raight go, and those who preferred to stay might remain ;
but they all said that they would accompany the bride. The mer
chant then went with the king part of the way, after which he re
turned 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, Migara 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 Migara, the king and his
nobles sent many costly presents to Wisakha, in return for the at
tention that had been shewn to them by her father during' four
* Ornaments of the description now worn by Wis&.kh& have only been
possessed by two other feraales, one the wife of Bandhula, and the other,
Sujdta, who presented the offering of food to the prince Sidh&xtta, immedi
ately previous to his becoming Budha.

VII. LEGENDS OF GOTAMA BUDH.V. 225
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
circurastances, and thus secured the friendship of all. Migara was
at this time a follower of the tirttaka NIghanta. One day he in
vited Wisakha to go with him to worship ; and she, well pleased,
put on her raost splendid ornaments for the purpose ; but when she
saw that the persons she was to worship were naked tirttakas, she
was asharaed, and asked her father-in-law why he had brought her
to such a place.* The tirttakas overheard what she said, and ad
dressed Migara thus : " This is an unhappy follower of Gotama ;
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 reraains 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 Migara was in the mansion, a rahat
came to the door with his alms-bowl ; but Wisakha told him to
pass on, as the master of that house eat purama (one meaning of
which Is, filth). This was overheard by Migara, who resolved at
once to send her away. But she said that she 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 raust be
called. When they carae, Migara said that she had spoken dis
respectfully of him ; but she declared that she had only said that
he was eating purama, meaning that he was suffering the conse
quences 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 teU 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
* A simUar story is referred to by Csoma Korosi ; but the heroine of the
Tibetan tale is caUed Sumagadha ; and several of the incidents here related
are, on another occasion, spoken of in connection with a girl frora Champa,
caUed Sa-ga-ma. a

226 A MANUAL OF BUDHISM.
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 perraission to go and hear bana, and give
alras." 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 hira like
apes ; they therefore tried to persuade him not to be present, but
he refused to listen to them, as he said that Wisakha 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 In a net. Migara 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 Wisakha, that hence
forth she should be to him as a mother ; and approaching Budha,
he declared that he would trust in him alone, and that this was the
field In which he would sow his forty kotis 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 joumey has been to
me a fortunate one." From this time the door of Migara was shut
to all others, but open to the priests of Budha. As Wisakha was
thus the means of converting Migara, she was called In consequence
MIgara-Matawi, and became the mother, or chief, of the upasikawas
or female lay disciples of Budha.
Thrice eaoh day Wisakha went to the wihara ; In the day-time
taking an offering of food, and in the evening flowers and laraps.
On one occasion she asked perraission 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. " I request," she
said, " 1. That whatever priests oome to you, you will send them
to my house first, to receive alras. 2. That until my death, I may
give alras daily to 500 priests. 3. 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

VII. LEGENDS OF GOTAMA BUDHA. 227
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 kas-
pilisandan." 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 wihara with the proceeds ; but there was no one in Sewet who
had wealth enough to purchase them. She therefore bought a
garden at the east side of the city, and expended immense trea
sures in the erection of a wihara, whioh was called Piirwararaa,
from the plaoe 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, Diivadatta, and other Princes, become
Priests ; and Ananda is appointed to the Office of Upasthdyaka.
The queen of Amitodana, younger brother of Sudhodana, 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 gtda, with two other princes, it being
agreed that the person who lost was to pay a rice-cake. As Anu
rudha 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 raore" were the name of some other kind of
cake ; and he accordingly dispatched a raessenger to request that a
q2

228 A MANUAL OF BUDHISM.
" no more cake" raight be sent him. But the queen, thinking that
If he did not know the raeaning 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 dewas of the city saw that It would be better for him not
to learn the meamng of this terra ; 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 rae before to-day, you have never
given me any of those excellent ' no more' cakes?" The queen,
surprised, asked the slave what had taken plaoe ; and when she
was inforraed, she said that it must have been done by some dewa.
The piince 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 wanted a cake, he sent to his
mother for it, and she returned the vessel erapty ; but the dewa
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 which 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 de
sirous of enduring the privations of the priesthood, and feared that
If his brother received the kingdom his ignorance would be the
cause of raany calamities, he thought he wotdd 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 pro
vided." " What," said Anurudha, " is not rice produced from the
golden dish?" " No," he rephed, " but from the labour of the
husbandman (describing at length the raanner in which agriculture

VII. LEGENDS OF GOTAMA BUDHA. 229
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 raanure ; 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, raaking a noise ; and dry leaves raust be
hung, to frighten away the birds ; if it be an Inferior grain. It must
be watched in this way three or four raonths, 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, and other birds that steal the grain, shouting till they are
hoarse ; after it is reaped, the owner raust 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 hiraself ; a portion must be
given to the watchers and winnowers, 'and the washerraan, tomtom-
beater, and tbe 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, sorae must be kept for seed-corn ;
that whioh 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 con
cluded, the same round raust begin again ; it is always work, work,
without any leisure ; the husbandman may be siok, or be called to
go to the war, or old, but still the labour raust be continued ; at
last he may have to go frora 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 pre-viously aware the householder had so raany troubles ;
and if this was the case, he would become the priest, and Maha-
* In 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
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 proflt by collecting the grain that falls to the ground.

230 A MANUAL OF BUDHISM.
nama might keep his possessions. At once he went to request the
perraission 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 rae, mother ? As the water of the river stays not till It
has arrived at the sea, so will my mind continuaUy be directed towards
Budha ; therefore, do give me permission to become a priest." But
she still refused. Anurudha then said, " As the rain, when as
cended Into the sky, knows no place of rest until it has fallen to
fertilise the ground, so will my mind know no repose till I have
gone to the residence of Budha." But the mother was still relent
less, 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 permission." The queen was unable to say raore, frora 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 oould persuade
Bhaddi to become a priest, her permission would no longer be
withheld. She thought that no one who was a king had ever be
come 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 raother had said, and saw that he raust try
to accomplish his purpose by a stratagem. " The Sakya princes,"
he thought, " do not lie even to save life ; so I must try to catch
hira by Inducing him to make a declaration, and then turn his words
upon hiraself." 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 priesthood first, we shall continue near to
each other." As they had been friends frora the time that they
played together as children, Bhaddi, prompted by affection, but
scarcely knowing what he said, gave his word that if Anurudha
became a priest first, he would follow his example. The prince
was greatly rejoiced at receiving this declaration, and said, " I in
tend to become a priest to-day, therefore corae with me now." But
Bhaddi began to repent of the promise he had made, and said.

VII. LEGENDS OF GOTAMA BUDHA. 231
" We are both young yet ; let us enjoy ourselves for the present,
and when we are old we oan 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 Sidhartta 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 privUege ;
therefore speak not another word, but come with me now." 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 Anu
rudha 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 carae 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 over 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 Sudhodana's younger brother ; the prince Kimbila ; Dewadatta,
the son of Suprabudha, the princess Yasodhara being his younger
sister; and the prince Bhagu; went with a great retinue to a plaoe
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 Upall, the king's barber. When they
arrived at a private plaoe, they took off their ornaments, gave them
to the barber, and told him that he raight keep thera ; but as they
were going away, Upall reflected thus : " If I take these orna
ments to the city, the Sakya princes, who are wrathful, will deprive
me of Hfe ; they are of no benefit to me ; if these princes could leave
all their possessions to become recluses, the sarae 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 Inforraed, 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 thera to the priesthood, they said that they were of an
honourable faraily, so much so as not to pay respect even to him ;
but in order that their dignity might be lowered, they wished that

232 A MANUAL OF BUDHISM.
the barber should be ordained first ; they would then have to wor
ship 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 afterwards became a
rahat, when observing the ordinance called widarsana, in the time
of wass. Ananda entered sowan, and became the principal at
tendant on the person of Budha. KIrabila and Bhagu became ra
hats, and eaoh had 500 disciples. Dewadatta performed the ordi
nance called dhyana. Upall became a rahat, and the chief of those
who understood the Winaya-pltaka. Anurudha observed widarsana,
and became a rahat ; and from having formerly given a lamp-offer
ing to Piyumatura Budha, he became the chief of those who have
supernatural vision ; and received divine eyes, by whioh he could
see all things in a hundred 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-raunda, who requested him to perform wass ;
but he said that it was not in his power, as he had no samanera to
assist hira. The noble had two sons, Maha-sumana and Kuda-
sumana, and he said that Anurudha raight take the elder of the
two and consecrate him ; but he refused, as he saw that he was de
ficient in raerit. He therefore received Kuda-sumana, at that time
about seven years of age ; who, as his hair was out 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 poya days, as Anu
rudha 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 Himala. At night, when walking for the purpose of reli
gious meditation, Anurudha was attacked with flatulence ; and
when the samanera saw the pain that he endured, he asked hira 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 pre
viously been cured by some of the water of the Anotatta lake, on
hearing which he said he would go and fetch sorae ; and Anurudha
said, though it was guarded by a naga called Pannaka, he would

VII. LEGENDS OF GOTAMA BUDHA. 233
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 hira to take away any of the water ; " but as Sumana saw his
anger, he remained in the air, and repeated a stanza, stating why
he had come. Still the naga 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 naga ; he could take the earth and put it upon the top of Maha
Meru ; to him, water was not water ; nor fire, flre ; nor Iron, iron ;
he was the samanera 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
dewas from the different lokas 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 dewas saw that he was the
conqueror. Pannaka, angry at being thus defeated, set off to
pursue him, upon which he assumed his own forra ; 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
stdl 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 samanera, 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 wihara of Purwa-
rama. The inferior priests of that place took the samanera 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

234 A MANUAL OF BUDHISM.
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 t'ne trunk of
an elephant ; they did not know the power of the saraanera, though
it had been witnessed by all the dewas. At this time Budha
wished for some water frora Anotatta for the washing of his feet ;
but when Ananda inforraed the samaneras, not one of them was
wiUing 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 whioh 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 en
quired 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
becarae of the upasampada order from that time. Sopaka 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 becarae Budha,
there was no one regularly appointed as his personal attendant ; but
the following persons waited on hira at different times : — Nagasa-
mala, Naglta, Upawana, Sunakkhatta, Chunda, Sagala, 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 inconveniences. It will therefore be
better that some one be appointed as my regular attendant." Then
Seriyut, Mugalan, and the rest of the priests, eaoh said, " I will
become your servitor ; grant it me as a favour ; let me be the re
cipient of this honour." But the sage said he would not give the
office to a rahat, and therefore appointed Ananda, who agreed to
undertake it if Budha would grant a favourable answer to eight re
quests he had to make. " The requests that I have to make," said
he, " are as follows ; — 1. That I raay never be required to put on a
robe that has been worn by Budha. 2. That I never eat of the
food that has been received In the alras-bowl of Budha. 3. That
I do not accompany him when he is invited to any place to receive

VII. LEGENDS OF GOTAMA BUDHA. 235
an offering of food. 4. That he wiU eat of the food I myself re
ceive In the alms-bowl. 5. That when any one comes to a distance
to speak to Budha, I may be allowed to go at that moment and in
forra 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 I 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. 3. 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 Wisdld.
On a certain occasion, when Budha was delivering a discourse
on the impermanency of all things, he declared that even the city
of WIsala,f usually so prosperous, would be visited at one and the
* On one occasion Ananda is represented as standing behind Budha, and
fanning him.
t In a former age, according to a legend that appears in the PCij§,waliya,
the queen of Benares was delivered of a piece of flesh, whioh was put into a
vessel, sealed, and thro-wn into the river ; but the dewas 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 carefuUy on one side ; but on looking at it again
some time afterwards, he saw that it had become divided iuto two. Then
the rudiments of the human form appeared, and a beautiful prince and
princess were presented, who sucked their fingers and thence drew raUk. As
it was difficult for the ascetic to bring them up, he delivered thera to a vil
lager ; and fi-om being so simUar in their appearance, they were caUed Lioh-
awi, which narae was also given to the royal race that from thera received
its origin. The other chUdren of the village were accustoraed to revile them,
aud say that they had uo father or mother, only the ascetic. The villagers
said in consequence, Wajjatabba, raeaning 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 viUage,
they caused a city to be buUt 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
Wis6,l&, In the time of G6tama 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 palaces, each

236 A MANUAL OF BUDHISM.
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 bury 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 raade to the
rishis ; but others who had heard of the miracles performed by
Budha, recomraended that his aid should be iraplored ; and ac
cordingly an embassage of princes was sent to invite him to the
city. They knew that he was at that time resident in the Welu
wana wihara, but they first raade application to Bimsara, the king ;
who Informed them that the kindness of Budha was equally ex
tended to all, and that therefore they might themselves go to him
with a sub-king, treasurer, and other officers. They reigned in tum, each
for an appointed time ; and the oity was Uke the 16ka of Sekra in the mag
nificence of its appearance and the happiness of its inmates.
From the analysis of the Mahliparinibb&na-suttan, by Tumour (Journal
As. Soe. Dec. 1838), it appears that Aj&sat, a short time previous to the
death of Budha, meditated the subjugation of the Lichawi princes of WisSla,
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
raanner his design could be best effected, Ajisat sent his prime minister,
Wassakara, to ask the advice of Budha, frora whora he learnt that the princes
must either be propitiated by the payment of tribute, or that he must dis
solve the compact that united thera, without engaging in war. On receiving
this advice, Wassak^ira, at his own request, was sent as a deserter to WisStl^,
where he gained the confidence of the Lichawi princes, and theu by insinu
ations sowed dissension among them ; after which he communicated the re
sult of his mission to Ajasat, who went with an army, and having subjugated
all the princes to great calaraities, returned.
According to the Vishnu Purana, Wis&la (Vaislli) was founded by Vis&la,
son of Trini-rindu and the celestial nymph Alambusha. " 'Vaisali 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 Vis-Ha,
another name of tJjayin .... According to the Budhists it is the sarae as
Prayaga, or Allahabad ; but the R&,mayaiia places it much lower down, on
the north bank of the Ganges, nearly oppasite to the mouth of the Sone ;
and it was therefore in the modern district of Saran, as HamUton (Genea
logies of the Hindus) conjectured." — Wilson's Vishnu Pm-ana. Fa Hian
visited WisEil^, 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 Korosi, that
the Tibetan writers derive then- first king (about 250 years u. 0.) " from the
Litsabyis or Lichavyis."

VII. LEGENDS OF GOTAMA BUDHA. 237
and make known their request. On receiving their petition, Budha
consented to visit Wisala ; and when his determination was raade
known to the king, Bimsara prepared a road from Rajagaha to the
Ganges, a distance of eighty miles. The moment he coramenced
his joumey, 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 Lioh'hawi) princes
also prepared a road on their side of the river, a distance of fortj'-
elght raUes. When Budha entered Wisala, he coramanded 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 poyas he remained in the city, and
as he was returning to Weluwana, the nagas 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 accorapanied
Bimsara, who had been waiting to receive him, to Rajagaha.
20. The History of J'lwaka, who administered Medicine to Budha.
When Birasara, king of Rajagaha, heard of the fame of Araba-
pall, the chief courtezan of Wisala, he became envious of the glory
that by her means flowed to the Lichawi princes, as In this his own
city was inferior to Wisala. He therefore coraraanded that all the
beautiful woraen in the neighbourhood should be collected, that the
most beautiful of them all might be chosen ; and the choice fell
upon the princess Salawatl. The king then levied for her a tax
upon the city of 200,000 raasurans, to which he himself added an
other 100,000, and raade over to her raany gardens, and buildings,
and Immense wealth. The price of her embrace was appointed to
be 2000 masurans, being twice the amount received by Ambapall.
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 circum
stance. It was the custom of the courtezans not to 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

238 A MANUAL OF BUDHISM.
dwelling of Salawatl, 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 ap
pearance, 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 Komarabhacha, 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 raight be
able to acquire both relatives and wealth. Again he considered
the character of the eighteen sciences and the sixty-four arts, and
deterrained that he would study the art of medicine, that he might
be called doctor, and be respected, and attain to eminence. With
this intention he went to Taksala,t and applied to a leamed pro-
* The history of Jiwaka is inserted at greater length than that of the
other disciples of G6tama, as it is of greater interest, and iUustrates the state
of medical science in that early age.
t In almost numberless instances, TaksalS,, or TakshalS., is represented as
a coUegiate 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-govei-ned. The Hindu legends state
that Taksha, the son of Bharata, reigned in Gandh^-a, his capital city being
TakshasUa.

VII. LEGENDS OF GOTAMA BUDHA. 239
fessor 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 mo
ment the throne of Sekra trerabled, as Jiwaka had been acquiring
merit through a kap-laksha, and was soon to administer medicine
to Gotama Budha. The dewa 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 pro
fessor, 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
frora a dewa, and not from a raan ; 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 oould 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 exaraine 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 return Inforraed the pro
fessor that he had met with no substance that was not In some way
or other of beneflt; 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
frora 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 Saketu, where he

240 A MANUAL OF BUDHISM.
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
whioh 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 chUd 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 corae 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 wIU be done ; I
will ask for nothing until my skill is clearly proved." The lady
was pleased with the manner in whioh he spoke, and commanded
him to be called ; after which she offered hira 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 promised to give her In
stant relief, and requested that a little butter raight 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 went 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, I fear there is no chance of ray receiving any
great reward." The lady guessed his thoughts, and told him that
It was done, not on account of their covetousness, but from the pre
ciousness of the raedicine ; as if it reraained on the ground it would
benefit no one ; but If taken up it might cure some other disease.
She then inforraed her husband that her head-ache had all gone,
and that Jiwaka was the cause of her recovery. For this the at
tendants praised him, and the noble, the lady, their chUd, and their
relatives, each gave hira 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 Sala
watl, and that he had brought hira up, not for a recorapense, but

VII. LEGENDS OF GOTAMA BUDHA. 241
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 daj'
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 cora
plaint. Jiwaka had taken a little raedicine 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.
Birasara 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 hira 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 pre
sented them to Jiwaka.* Abhaya, and the nobles who were pre
sent, when they saw what was done, secretly wished that he would
not receive them ; and as he hiraself was wiser than any of them,
he replied, " It Is not proper that I, who ara only a subject, should
receive garraents that belong to the king ; I want thera not ; only
grant rae your protection and favour, and I require no more." The
king returned to the queens their present, greatly praising Jiwaka ;
and appointing hira the annual produce of many gardens and
villages, he becarae his friend.
There was in Rajagaha a rich nobleman who had a pain In his
head, like the cutting of a knife. Two medical men came to visit
* By some of the ancient nations the medical profession was held in high
esteera. The Egyptian surgeons were thought to excel aU others in the ex
ercise of their art. The surgeon Deraokedes received fi-ora the citizens of
Aegina one talent, about £383 sterUng, for reraaining 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 sul
tanas each gave him a saucer full of golden coins. — Herod, in. 130. Grote's
Greece, iv. 341.

242 A MANUAL OF BUDHISM.
him, but they could do nothing for him ; one said that he would
die in flve days, and the other in seven. The king was much con
cerned on receiving this intelligence, as the death of the noble
would be a great misfortune to the oity ; and he requested Jiwaka
to see hira ; 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 sraaller 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 hira that he would give hira all his pro
perty, 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 raonths 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 rae as a crime, but must give rae
permission thus to afflict you ; parents and teachers chastise their
children, that they may be made obedient ; and physicians afflict
their patients for their benefit, that by this means they may free
them frora disease." He then took the noble Into an upper roora,
sat behind hira, 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 en
tire. One was the worm that would have killed hira in five days,
and the other in seven. He then closed up the wound in such a
manner that not a single hair was displaced. He had raade 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
* If the medical men among the Jews treated their patients in a simUar
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.
t The ancients had arrived at very great, perfection in the making of sur
gical instruments, as may be seen in raany Egyptian paintings. The instru
raents found in a house at Porapeii, supposed to have belonged to a surgeon,
have a great resemblance to those in use at the present day.

VII. LEGENDS OF GOTAMA BUDH.V, 243
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 nobleraan 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 Hfe ; his body gradu
ally became like a piece of dry wood, and oil might be poured into
the holes that presented theraselves between his bones, and kept
there as In a vessel. Frora all parts of Jambudwipa physicians
came, so that the door of his mansion was beset by them continu
ally ; but they all declared, on seeing him, that they were unable to
assist him. Then the father of the noble, who had heard of tho
fame of Jiwaka, took a rich present to Rajagaha, which he pre
sented to Bimsara, and requested that he might receive the assist
ance of the reno-wned 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 symptoras 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
oould cure him, and putting everybody 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 instruraent, 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 ointraent on the place, freed the noble from the
pUlar, put hira in bed, gave hira a drink of rIce-gruel, and In three
days he was able to rise, and was as well as ever. The noble pre
sented 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
hira, and requested his assistance as If they were asking for a
divine elixir, or the water of iramortality.
At that time Chandapprajota, king of Udeni,* who had the
* ITjjayani, or Oujein, a city so called in M&lava, formerly the capital of
Vikrama,ditya. It is one of the seven sacred cities of the Hindus, and the
first meridian of their geographers : the raodern Oujein is about a mUe south
of the ancient city.-^'WUson's Sanscrit Dictionary. Il2

244 A MANUAL OF BUDHISM.
jaundice, sent messengers to Bimsara,* with royal gifts, requesting
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 therefore trimraed
with malakada (tallow ?). It was because his father was a scorpion,
that this aversion arose. His mother accidentally imbibed the
scorpion's emission, by raeans of which she conceived ; but the
child she brought forth was of a most cruel disposition, and was
therefore called Chandapprajota. It was on account of his aversion
to oil, that Jiwaka was unwilling to go to Udeni, as it was not pos
sible to cure him without using it in the preparation of the medi
cine. Other messengers, with greater gifts, succeeded the first, and
at last Jiwaka was prevailed upon by Birasara to go, as Chandap-
praj&ta was his friend. When the great physician had seen the
king, it occurred to him that he might endeavour to give the medi
cine by stealth ; were he to administer It openly, it might cause
both his own destruction and that of the king. He therefore in
formed 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 perraitted to pass through
any of the gates of the palace whenever he might choose.
Chandapprajota had four celebrated modes of conveyance. 1.
A chariot called oppanlka, drawn by slaves, that would go in one
day 60 yojanas, and retum. 2. An elephant called Nalagiri, that
in one day would go 100 yojanas, and return. 3. A raule called
Mudakesi, that In one day would go 120 yojanas, and return. 4.
A horse called Telekarnnlka, that would go the sarae distance. In
a former birth the king was a poor man, who was accustomed to
carry the alras-bowl of a certain Pasfe-Budha, raore expeditiously
than any other person ; and on this account he was afterwards born
of high or royal families, and had the swiftest vehicles to convey
him from plaoe to place. When the king heard the request of
Jiwaka, he gave him permission to use any of the royal raodes of
* The raessengers made their first application to the king ; and Naaman
acted in a simUar manner when he received a letter, not for Elisha, who was
to heal him, but for the king of Israel. — 2 Kings v. 6.

VII. LEGENDS OF GOTAMA BUDHA. 245
conveyance, and to pass out of the palace gates any hour of the
day. Of this perraission he avaUed 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 exceed
ingly powerful, so that it would be requisite for hira 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 raedi
cine Into his mouth. At this raoment 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 Kosambse,* where
he remained a little to refresh himself, 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.
When the king took the medicine, he knew instantly that he had
swallowed oil ; and In a rage 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 Kosambse, 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 Oppanlka to join him at his meal. As the
slave refused, he gave him part of a fruit. In which he had pre
viously 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 ele
phant some water to drink, aiid going to the slave, enquired why he
did not take hira 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 forraer
half he was now unable to lift up his head, and If he eat any raore
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
* This city is mentioned in the Ramayana and the Puranas.

246 A MANUAL OF BUDHISM.
gone so far as to render any one unable to hold up his head. The
slave then eat 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 retum to Udeni, 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 inforraed Bimsara
of all that had taken plaoe.
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 re
ceived his unexampled skill ; it was the reward of his merit.
In this way was the medicine given. On a 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, who thought
that the time to which he had so long looked forward had arrived,
went to the wihara, as Budha was at that tirae residing near Raja
gaha. After making the proper enquiries, 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 sepa
rate times, and by smelling* at them his bowels were moved ten
tiraes by each flower. By means of the first flower the flrst 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 sixteen
kelas of different tribes brought food of a kind proper for an In
valid, each one according to his ability. But as Mugalan knew that
rt 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
oity of Champa,f in Jambudwipa, had in his possession a kind of
* 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 whioh his wish was accomplished.
t Founded by Charapapuri, a city of which traces stUl 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

VII. LEGENDS OF GOTAMA BUDHA. 247
rice that would be better adapted for the sage than any other In the
world. The parents of Sona 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, Sona never put his
foot to the ground. Why ? Upon the sole of his foot was a row
of red hairs tuming towards the right, like the flowers painted upon
a drum, and appearing as if raade by a vermiUion pencil. It was
because his parents saw this sign of greatness that they did not
allow hira to step on the ground ; and they gave hira many attend
ants. Greatly were the people of Jambudwipa astonished, when
they heard of this remarkable appearance ; they went in numbers
to see it, like the pilgrims who visit the sri-pada, or impression of
Budha's foot, upon Samanaella, in the island of Ceylon. Sona re
sided In the upper story of a tower, surrounded by raagnificent
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,
Sona 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 rauch 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 Sona erected a wihara for a Pase-Budha, who
one day hurt his foot when he was walking, after which he pro
vided him with a costly carpet upon whioh to walk. It was through
the merit of this act, that he received in the present birth so great
a distinction. And now as to the 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 husband
men. At the harvest, the grain was cut, not with a sickle, but by
the nails of the reapers. The rice was stored in a 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 suocession. This gra
nary was built in the most compact manner, and was not open until
thirteen mUes in circuraference; the country was fertile, and the climate
warm. There were about ten monasteries, for the most part in ruiu, with
not more than 200 priests, whilst there were twenty temples belonging to the
heterodox fraternities.

248 A MANUAL OF BUDHISM.
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 In 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 Sona because In the former birth he had faith
fully fed a Pase-Budha.
When Mugalan perceived in what part of the world the rice was
to be procured, he took his alm.s-bowl In his hand, and went
through the air from Rajagaha to Champa, where he remained
standing, near the house of Sona, 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 raedicine. Then
Sona 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 sowan.
Sona becarae 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 pa
tients. It was a divine garraent procured from the kalpa-tree in Utu
rukuru. 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 forost of
Himala that belonged to Chandapprajota, 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 beneflt he had received in being re
stored to health, sent thera to Jiwaka. Budha reflected, that if the

VII. LEGENDS OF GOTAMA BUDHA. 249
priests received robes of this costly description, they would be In
danger from thieves ; and he intiraated the danger to Ananda. In
consequence, Ananda cut them Into thirty pieces, whioh he sewed
together in flve 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 sowan, after hearing a discourse de
livered by Budha ; and as he wished to see the teacher thrice every
day, but was unable to go so far as Weluwanarama he built a
wihara In his own garden, and invited Budha to make It Is resi
dence. These things occurred in the twentieth year after the re
ception of the Budhaship. 21. The History of Anguli-mdla.
The wife of the prohita of the king of Kosol, Bharggawa, whose
name was Mantani, had a son. 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,-)" who informed him
that his son would becorae 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 aU the weapons in the oity had shone, which
was a sign that his son would become a robber ; and enquired
whether the king wished hira to put his son away ; but the king
said that as one single person could not do much harra, it would be
better to bring him up. The child received the nam.e of Ahlng-
saka. When Ahingsaka grew up, he was sent to a college in Takshala,
where he excelled all the other pupils ; which set them at emnity
against him, and caused them to seek some mode of accusation, that
they might have him punished. They oould say nothing against
* In an enumeration of the prodigies that occurred in Rome, A.u. 652,
JuUus Obsequens says that the spears of Mars, preserved in the palace, moved
of their own accord.
t Nekata, one skUled in the prognostications of the nekatis or lunar
mansions.

250 A MANUAL OF BUDHISM.
his ability, or the respectabUity of his family ; they, therefore, ac
cused him of taking Improper liberties with the professor'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
oould 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 accoraplished
openly, or no raore pupils would place themselves under his care.
He therefore said to the youth, " It will not be in my power to
teaoh you further, unless you destroy a thousand men, and bring
me one of their fingers as an evidence of their death." Ahing
saka replied that It was not the custora 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
Angull-mala. In a little tirae 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 frora his power. The king
resolved to accede to their request; but when the intelligence
spread through the city, the prohita said to his wife that he feared
the thief 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 Jetawana wihara, and he
saw that Anguli-mala, from the merit he had received In forraer
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 that If 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 Inforraed hira that no
one could pass that way alone ; that raen were obliged to go in

VII. LEGENDS OF GOTAMA BUDHA. 251
companies of forty and fifty ; and that even then they were some
times cut off. That very day the nuraber of victims was completed,
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 even a 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 hira. For this purpose he pursued hira,
but after he had run twelve miles he oould not overtake him. He
thought within himself, " I have run after elephants, horses, cha
riots, 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, hut told him to reraain where he was, and not corae nearer.
As Anguli-mala thought that he raust have sorae 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 him
self frora the four hells. On hearing this, Auguli-raala 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 pre
cepts, and requested ordination. Budha replied, " Ehi Bhikkhu ;
hither, priest ! " at the sarae time lifting up his right hand. By this
means Anguli-mala was enabled to receive the eight requisites of
the priesthood at the same moment ; and at once became of the
upasampada order, without being previously a samanera novice.
After this transformation, Angull-raala went to reside as a priest
in the Jetawana wihara. His father and mother went to the forest,
but were not able to find him. The king saw that It was necessary
for hira 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 Wisala, or of sorae other monarch?"
The king : " No ; I am going to the forest to secure a noted robber
called Anguli-mala." Budha : " If he should have become a priest,
how would you act?" The king: " I should pay him due rever
ence ;" but he thought it was impossible that Budha oould 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
wihara, he became greatly afraid ; but Budha told him not to be

252 A MANUAL OF BUDHISM.
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
them, but there is no amendment in their conduct." Soon after
wards, Anguli-mala went to his own vUlage with the alms-bowl ;
but when the people heard his narae, they were afraid, and gave
him nothing, so that he became very faint. On his retum to the
oity, he saw a woman in severe labour, unable to bring forth ; and
he greatly pitied her. He who had slain 999 people, now felt com
passion 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, ' I 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 oould not tell a lie, as he had knowingly put to death
many persons ; but Budha said, " Yes, but this was when you was
a laic ; you are now a priest ; you have been born again ; when you
now say that such a thing is frora the time of your birth, you mean
that it is from the tirae you entered the priesthood." In consequence
of this intimation, he went to the plaoe ; 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 afterwards
erected, for the assistance of afflicted females, as the virtue com
municated by Anguli-raala 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 alras. When he thought of
the murders he had oommitted, 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 sarae 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 becarae a rahat. When going to procure alms, if the people
were throwing any missile to send away the dogs or the crows It

VII. LEGENDS OF GOTAMA BUDHA. 253
was sure to hit his body. One day when his head was thus laid
open, streaming with blood he went to Budha ; who told hira he
must endure all this patiently, as it was the consequence of the
murders he had coramitted, and was Instead of having to suffer a
hundred thousand years in hell. " That whioh has been done In a
former state of existence," said Budha, " 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 rahat
ship, he cuts off the consequences of demerit as regards all sub
sequent 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 nirwana. Reflecting
on these things, Anguli-mala was comforted, and said, " The hook
of the driver subdues the elephant and other animals ; but Budha
subdues by kindness." At different tiraes many other robbers and
raurderers were overcome by Budha, as Sanklcha, Atimuktaka, and
Khanu-kondanya, eaoh of whom had 500 companions, as well as
Kelaruwan, who had 900 companions ; and many hundreds and
thousands of robbers were brought to nirwana by his assistance.
[Amdwatura.) 22. The History of Sabhiya.
In a former age, after Kasyapa Budha had attained nirwana, 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 rook 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 companions ; but they refused to
receive them, untU they also had become rahats. Soon afterwards
the second priest entered the path anagami, and he also urged the
others to partake of the food, but they still refused. The flrst
priest entered nirwana ; the second was born In the Sudassa brahraa-
loka ; and the rest, who died in seven days from the want of food,
were born In different kamawachara worlds. In the time of Go
tama Budha, one of them was the maha-raja Poksi ; another was

254 A MANUAL OP BUDHISM.
Maha-kasyapa ; a third, the priest Daruchi ; a fourth, the priest
Tissa, son of Dharmraapala ; and a flfth, Sabhiya, a paribrajika.
The last mentioned individual was the son of Sabhiya, a paribraji-
kawa, who at the time she was receiving the instructions of a cer
tain 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 weU
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 Welu
wana wihara, near Rajagaha ; but Sabhiya did not know of his ex
istence. The priest who had been born in the brahmadoka one
day examined into the cause of his prosperity ; and when he dis
covered it he wondered what had becorae of the other priests who
were with him upon the rock ; and as he saw the situation of Sa
bhiya, he resolved that he would make known to him the merits of
Budha. He, therefore, 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 hira as his teacher, and erabrace 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 hiraself, without any further
thought about these raatters. Though some one afterwards praised
Gotama, 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 re
flection, he was persuaded ; and going to the wihara, he requested
permission to propose the twenty questions. Budha replied, " You
have travelled 700 yojanas in order that you might receive an an
swer to these questions ; it Is therefore right that your request
should be granted." On hearing 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-sutra. 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 adraitted to the priesthood, and be
came a rahat in due time. {Amdwatura.)

VII. LEGENDS OF GOTAMA BUDHA. 255
23. The History of Sacha.
There were two tirttakas, the one a female and the other a male,
whose custom it was to go from place to plaoe 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, Pataohara, and Awa-
wataka. 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 thera as wives ; but If overcome by priests, they erabraced
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 travelsf 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 Jetawana wihara, and on the
day when the four females arrived, it happened that Seriyut re
mained 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 re
quested 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 thera they might go to the wihara and present them there, by
which they would find some one with the power that they them
selves lacked. The feraales, on returning to the gate, were told
that the fruit had been taken by coramand of Seriyut ; upon which
* In former times it was comraon for very leamed pundits to go from king
dom to kingdom, chaUenging each king to bring forth his pundits to hold
disputations on the subjects contained in the shastras. TJduyuna, in this
manner, obtained the victory over aU the pundits in the world. He was also
the great instruraent in overcoraing the Budhists, and in re-establishing the
practice of the Vedas. — Ward's Hmdoos.
t " The Sibyllae were prophetic woraen, probably of Asiatic origin, whose
peculiar custom seems to have been to wander -vrith their sacred books from
place to place." — Schmitz.

256 A MANUAL OF BUDHISM.
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 dispu
tation. The priest replied, that as they were females it was right
that they should first propound their questions to him, and when the)'
were answered he would become the examiner. Each of thera 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 rauch ease
as the nelum-beli creeper is cut with a sharp Instruraent. When
their tum carae to answer they were afraid, and declined any further
contest ; but as they were now to become priestesses, and it was ne
cessary that their rainds 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 con
sidered 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 conqueror." Seriyut : " What will
you now do ? " The females : " According to the direction of our
parents, we must now become recluses." Seriyut : " I am not
allowed to receive you to profession ; but I will give you a memo
randum to take to the place where feraales are admitted." In a
little time they learnt what was necessary, and were adraitted to
profession. The tirttaka Sacha, who was more learned than his sisters, re
mained at Wisala, instructing the princes. Suoh was the extent of
his learning, that he feared his body would burst from Its expansion ;
and to prevent this misfortune, he bound himself with an iron
girdle.* To aU he proclaimed, " There is no one so leamed as my
self;" and great numbers followed him on this account. At that
time there was also In Wisala a priest called Assaji, who, when
going early in the morning with his alras-bowl, was seen by the
tirttaka. On seeing him, Sacha 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 doc-
* This arises fi-om the idea that the heart is the seat of the thoughts as
well as of the affections. Elihu, the son of Barachel, held sentiments in
unison with those of Sacha. " I am fuU of words ; the spirit of my beUy
constraineth rae ; behold, ray beUy is as wine which hath no vent ; it is
ready to burst lUce new bottles." — Job xxxii. 18, 19.

VII. LEGENDS OK GOTAMA BUDHA. 257
trines 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 considered that he must not Inform hira 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 suoh were the case, he had
rather be born In hell. He, therefore. Informed him of the imper
manency of the panohaskhandas, 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 suoh 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 disput
ing with Budha, as he was not aware of the character of his doc
trines, but now he felt that his fears were removed ; and he re
quested, with much boasting of what he was about to accomplish,
the Lichawi princes to accompany him. The princes replied, that
neither yaka, nor dewa, nor brahma, nor raan, was able to contend
with the great teacher ; but 500 of thera 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 return
ing from the city with the alms-bowl, he did not retire as usual, but
coraraanded 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 raight be pre
sent at the contest. The princes did reverence to the sage, when
Sacha requested permission 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 yaka 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 the sarae 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
s

258 A MANUAL OF BUDHISM.
persons whom none but a supreme Budha can convince of their
error ; and Sacha was of this description. After they had con
tended sorae tirae,* 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, ex
amines it from top to root, but finds In It no hard wood ;f so I have
found no profit In this conversation of yours, no worth in your argu
ment. 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 con
tended with others and been victor, thought that In the sarae way
you could overcome the Tatagata, 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
custoraed to inffiot 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 ara, and despise the corporeal eleraents.
Whether thatwhich Is spoken of be In past, present, or future time,
whether great or small, whether Illustrious or raean, whether It be
that which is called their own or that which is said to belong to
another, no one can say respecting It, this Is raine." Again Sacha
confessed that though he had despised Budha, he was now over
come ; he was like a raan exposed to an elephant or to a naya, or
to an extensive fire ; but it was not from a sense of danger that he
thus felt.
* 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.
t The stera of the plantain tree is composed of cellular tissue, and is en
tirely destitute of all woody substance. It has often occuiTcd to me that
from its peculiar structure and the rapidity of its growth, it must be admir
ably adapted to answer the purpose of the student of vegetable physiology.
It has been supposed by Gesenius (Heb. Lex. art. rUXJl)i 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 OP GOTAMA BUDHA.

259

At the conclusion of this interview, Sacha invited Budha to par
take of a repast at his dwelling on the following day, and the sage
gave his consent in the usual manner. Of this he Informed the
princes, and told them that the 500 measures of rice they provided
for hira 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
Tatagata. Still Sacha could not forbear the reflection that he had
once been accounted as a leamed raan, and was honoured by all,
but now he was despised. He, therefore, went once raore to the
wihara, privately, and thought that if he was again overcorae, he
would sincerely embrace the doctrines of Budha. At this moment
Budha was in the outer part of the wihara, 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 teaoh him ? Because he foresaw that 246 years after he
attained nirwana, Sacha would be born in Ceylon, of a noble family,
not far from the Kinlhirl 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 tirablrl tree, near the wihara of Seeglrl. (Amdwatura.)
24. The two Merchants of Sundparanta.
There were two brothers resident in the country called Suna-
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 forraed his encampment near the Jetawana wihara.
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 narae of Budha caused
his bones to start within his flesh from joy ; and he went with his
attendants to the wihara, where, after hearing bana, he resolved
upon entering the priesthood. Previous to his return he went to
Budha, and informed him that he was about to become a priest in
s 2

260 A MANUAL OF BUDHISM.
his own country, requesting some religious advices previous to his
departure ; and Budha said, " The people of Sunaparanta are ex
ceedingly violent ; if they oppose you and revile you, what will you
do?" Merchant: "I will make no reply." Budha: "Ifthey
strike you?" Merchant: " I vvill not strike in retum." Budha:
" If they try to take your life?" Merchant: " There are some
priests who frora various causes are tired of life, and they seek op
portunities whereby their lives may be taken ; but this course I
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 Mudugirl, but as it
was near the sea, he was disturbed by the waves ; and leaving this
place he went to Mailigirl, but as there were many of the birds
called minors that made a noise both at night and by day, he went
to Muluararaa, 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, en
abling them to return horae with a cargo of red sandal-wood.
When they made an offering to Punna of part of the wood, he told
them to buUd 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
Sunaparanta ; inform 500 priests, save one, that they wiU have to
accompany me." This information was imparted to the priests by
laha.f The Intention of Budha was perceived by Sekra, who pro
vided 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-siawakas, after whom the
other priests took possession of the rest. On their way to Suna
paranta they called at Sachabadda, where there was a mendicant
with clotted hair. To him Budha delivered a discourse, as he saw
that he had the merit necessary to enable him to becorae a rahat ;
and after he had attained this state, he entered the vacant litter,
and accompanied Budha to the merchant's village. [Amdwatura^
* In a legend previously inserted (p. 57), it is said that this circumstance
ocourred 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.
t The laha was a tablet hung up in some part of the wihSra, upon which
any matter might be written about which it was intended that the priests
should be informed.

VII. LEGENDS OF GOTAMA BUDHA. 261

25. The Yaka, Alawaka, overcome ly Budha.
The king of Alow was accustomed, in order that he might pre
pare himself for the fatigues of war, to betake hiraself to the forest,
and chase the garae, without ceasing, for the space of seven days.
On one occasion a part of the forest was surrounded, and the king
gave orders that no animal should be permitted 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 pro
ceeded 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 yaka Ala
waka, a subject of Wesamuna, 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 deraon a victira 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 es
cape." But the king said, that on the day he omitted to make the
offering, the yaka might come to the palace and seize his person.
On receiving this proraise Alawaka permitted him to return to the
palace ; and on his arrival he called the chief of the city, and told
him what had occurred. The noble enquired If he had named a
day on whioh the sacrifice was to cease ; and when he said that he
had not, he laraented that the king had coraraitted so great an error,
but proraised to do his utraost to remedy the evil, without any oare
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 ; but when they approached the tree, they were
caught by the yaka and slain. A sirailar offer was afterwards 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

262 A MANUAL OF BUDHISM.
others. When this stratagem failed, the aged were taken by house-
row ; but the king told his noble that the people carae to complain
that their parents and grandparents were taken frora them, and
commanded him to resort to some other method to secure the daily
victim. The noble said, that If he was not permitted to take the
aged, he raust 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
anythmg 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 hira to enter the path anagami,
and that the yaka might enter the path sowan. He, therefore, took
his alras-bowl, and proceeded a distance of thirty yojanas from the
Jetawana wihara, in which he at that time resided, to the door of
the yaka's dwelling. The porter, Gadrabha, asked him why he had
oome there at that hour ; and he said that he had corae to reraain
for a tirae 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 hira, if he were allowed to remain there a
single night. The 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 Hiraala forest, and ask the permission of
his master. On his departure, Budha entered the dwelling, and sat
down on the throne occupied by the yaka on days of festivity, upon
whioh the courtezans of the plaoe came and did him reverence ; 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 Go
taraa should suffer for this intrusion.
It happened that at this time the yakas Satagera and Bemawata
were on their way, with their attendants, to worship Budha at the
Jetawana wihara. The yakas, in passing through the sky, must
leave the paths that are frequented by the dewas. Around the

VII. LEGENDS OF GOTAMA BUDHA. 263
dwelling of Alawaka there was an iron fence, and above it was pro
tected by a net of gold. It was like a casket three yojanas 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 hira 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 afterwards departed to
the Himala forest. Here they met with Alawaka, and inforraed
hira that a most fortunate circurastance had occurred to hira, as
Budha was in his dwelling, and he must go and entertain him.
On hearing this, the heart of the yaka 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 yaka declared that whoever he was, he would
drive hira 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 j ackal,
near a strong lion ; like a crow, near a garunda 150 yojanas high ;
what oan 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 Kaiiasa, which
sent forth sparks like a red hot iron bar struck by the sledge hara
mer of the smith. Again he called out, " I am the yaka Alawaka 1"
and the sound reverberated through the whole of Jambudwipa.*
Without delay the yaka went to his dwelling, and endeavoured to
drive Budha away by a storm whioh he caused to arise frora the
four quarters, which had a force sufficient to bear down trees and
rocks raany yojanas in size ; but by the power of Budha It was de
prived of all ability to harra. After this showers were poured down
of rain, weapons, sand, charcoal, ashes, and darkness ; but they
did no injury whatever to the sage. He then assumed a fearful
'¦ There are four exclamations that were heard to the same distance. 1.
When the yakS. Pflmaka played -with Dhananjayakorawya at dice, and over
came him, he cried out, " I ara 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 frora place to place he told the unbelievers that they would be de
stroyed. 3. Wheu the seven kings went to Sagal, to carry off Prabh&wati,
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 yaki exclairaed,
"I am Alawaka.."

264 A MANUAL OF BUDHISM.
form, as Budha did not stop him as he did Wasawartta, but let him
weary himself by his exertions during the whole night. Yet he
was no raore able to approach the object of his hatred than a fly Is
to alight upon red-hot Iron. He then threw the chela weapon,*
but it was equally impotent. By this time the dewas had assem
bled that they might see the contest. The yaka was surprised
when he saw that his formidable weapon had no power, and looked
to see what was the cause ; by whioh he discovered that it was the
affection or kindness 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 frora the place. See
ing 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
again thought It would be better to see whether he went away from
anger or from a spirit of disobedience, and called hira back. Budha
carae. 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
yaka 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 dharmraa.
The yaka resolved upon 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 hira
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 custora of the yaka to entangle the recluses and priests who
came to his dwelling, by asking them questions ; and thinking that
* There are four weapons in the world that no one can withstand. 1.
The chela of Alawaka; 2. The wajra of Sekra; 3. The gadh&. or gaja of
Wesarauna ; and 4. The raace 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 Meru m anger with his
wajra it would be cloven in two. Wesamuna could at once cut off the heads
of many thousands of yalcas. And the mere sight of the weapon of Yama
scorches up the khumbandas.

VII. LEGENDS OF GOTAMA BUDHA. 265
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 Kas
yapa Budha his parents a.sked 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
thera upon a golden leaf. Then Alawaka asked Budha all the
questions he had learnt ; and when they were answered to his satis
faction, he entered the path sowan, and declared that from that
time he would go from oity to city and from house to house, pro
claiming everywhere the wisdora of Budha and the excellence of
the dharmraa.
Whilst the yaka was In the act of raaking this declaration, the
prince of Alow was brought to his dwelling ; but as the attendants
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 re
verence to Budha ; but they said that they had brought the prince
as his victim for the day, and he might eat his flesh or drink his
blood, or do to him whatever he pleased. The yaka was ashamed
when he heard this declaration ; and presented the prince to Budha,
who blessed hira and gave hira back to the attendants ; and as he
was thus passed from hand to hand, he was called from that time
Hastawaka-alawaka. The citizens were alarraed 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 alras-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-
stitra, 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 ;
whioh he did, and with 500 attendants entered the path anagami.
[Amdwatura.)'^' * Among the verses recited in the Pirit, comraeraorative of Budha's tri
umphs, there is the foUo-wing stanza :— " By the glorious power of the
eminent sage who in addition to conquering M-ira during the contest of the
night overcame the fierce demon Al&waka and others, by the force of his un
moved gentleness, may you obtain the feast of victory." — Gogerly, Friend,
u. 190.

266 A MANUAL OP BUDHISM.
26. The History of Updli.
At one time Budha, attended by his priests, departed from the
Jetawana wihara, and went to the mango garden of the noble Pa-
warika, near the city of Naianda, in Magadha. In the sarae city
resided the tirttaka Niganthanatha, who had many followers ; aud
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?" 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 (wak) ; and the thoughts (mano). Kaya-danda Is sepa
rate from mano-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 give forth sound, without any Inter
vention of a raind ; so also speech Is carried on without any Inter
vention of the raind. It is thought (mano) 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 -Niganthanatha ;
which would lead to the conversion of Upall, a grahapati, as he
would be led to come and argue, after which he would erabrace the
dharrama, and enter the path sowan. 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 karraa."
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 eaoh cause, there are three crimes
(kaya-charita) that are caused by the body (kaya-karma) ; or kaya-
karraa produces three kaya-charita; the speech (wak-karma) pro
duce four criraes (wak-charita) ; the thoughts (mano-karma) pro
duce three criraes (mano-oharita). There are these three causes ;

VII. LEGENDS OF GOTAMA BUDHA. 267
but the mind (chetana) Is the principal root of all three. It is
not wrong to say that kaya-karraa and wak-karma, are the principal
causes of demerit, or that mano-karma is the principal cause of
merit. Of the five great sins for which the transgressor raust
suffer a whole kalpa In hell, four belong to the body ; and one (the
causing of divisions 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 perforraance of dhyana, secures pros
perity for the space of 84,000 kalpas ; and one exercise of thought
directed to the acquirement of rahatship secures nirwana ; and we
therefore do not hesitate to say that the thoughts are the principal
cause of merit.'' At the same time Budha declared the power of
mano-karma in the production of demerit, inasmuch as it is the
cause of scepticism ; and repeated a stanza in which It is set forth
that scepticism is the worst of all modes of demerit, and that It Is
therefore to be avoided. The same questions were again asked by
the tirttaka, before he retired from his Interview with the sage, and
the sarae answers were repeated.
Just at the time that Dirggha-tapasa came to Niganthanatha, he
was surrounded by his disciples, araong whom was Upall, who had
arrived from his village of Balakalonaka 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 Gotama, and repeated the conversation that
had taken place, he told his disciple that he had answered discreetly,
that neither mano nor wak, but kaya-danda was the greatest cause
of sin. Upall,' on hearing what had passed, said that he also would
go and hold a controversy with Gotama, " I will hold him," said he,
" as a raan 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 substance he uses to strain his liquor, knocking it on the
ground that it raay 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 aU di
rections." Niganthanatha said It was a matter of little consequence
who went to argue with Gotama, as any of them would be able to
subdue him. Dirggha-tapasa, however, warned Upali of the danger
he would incur by conversing with Gotama, as he knew his artful

268 A MANUAL OF BUDHISM.
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 approached 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 Upali,
whose reverence arose frora the joy he experienced, asked Budha
upon what subjeot he had conversed with Dirggha-tapasa, and he
had Inforraed him, Budha said, " If a sick disciple of your master,
who, on account of his disease, 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 Manassatya-loka ; on account of
having broken the mano-danda." The followers of Niganthanatha
did not drink cold water at any tirae ; all the water that they drank
was raade warra ; because they thought that In sraall 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 becarae greater, and it was necessary for Its reraoval 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 move
ment to obtain It, they thereby became subject to be born again ;
though they kept the wak-danda and kaya-danda, these alone would
not enable them to attain nirwana ; the raan&-danda was broken,
and they were therefore subjeot to future birth. It was thus evi
dent that even according to their own rule, raan&-danda was raore
powerful than the two other causes of sin.
Budha : "At first you said that kaya-danda was the greatest. It
now appears that man&-danda is the greatest (as it was from this that
the supposed tirttaka was born In the dewa-loka) ; these two decla
rations do not agree with each other." Upali then thought thus :
" When a man Is in a fit, there are no signs of breath, nor oan 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 after
wards are from the mind, thus mano must be the greatest, and kaya
inferior.'' But in order that he might receive further instruction
from Budha, he repeated his forraer declaration, that kaya-danda

VII. LEGENDS OF GOTAMA BUDHA. 269
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 lie, 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 frora any
sirailar cause, what will be the consequence, according to the
teaching of Nighantanatha ? " Upali: "If he kUls the Insect un
wittingly, the fault Is small." Budha ; " Butif he Is aware of what
he Is doing, what will be the consequence?" 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 raore frora the great teacher. Budha : " This Naianda
is a great city ; in It are many horses, elephants, and raen ; If a raan
were to take a sword, and say he would destroy all these at one
blow, could he accomplish what he said?" Upali: "Even a
thousand men could not do it; how rauch 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 Upali was convinced that the tenets
of the tirttakas were wrong (as the power of mano 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, Upali declared that he had been convinced sorae tirae of
the truth of Budha's doctrines, but that he appeared not to believe,
that he raight hear him deliver his arguments at greater length.
Budha told him to ponder over the matter well ; that now, whUst
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 oity, 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 aU ;
and that he must still continue to assist all who came, even the
tirttakas. Again Upah expressed his satisfaction with what he

270 A MANUAL OF BUDHISM.
heard, as the tirttakas forbade their followers to give to any but
themselves, and for the third time, in honor of the three gems, took
refuge in Budha ; after which the teacher declared to him the four
great truths, and he entered the path sowan. 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 permission.
The disciple Dirggha thought much about the visit of Upali 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 gems, he went
at once and Informed Niganthanatha ; the tirttaka, however, said
that Upali might have gained over Gotaraa, but it was Impossible
that Gotama could have gained over Upali. To know the truth of
the raatter, Dirggha went himself to the house ; but the porter
would not let him enter, though willing to give hira 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
Niganthanatha, and informed him of what had taken place ; but
still he would not believe what he heard, and went hiraself to the
house. On his arrival the porter would not allow him to enter, so
the tirttaka requested him to Inform his raaster that he wished to
see him ; and 'when Upali 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 sepa
rate porter. Upali seated himself on a high throne, near the
seventh door. As the tirttaka proceeded, he became more and raore
sorrowful ; it had been custoraary for Upali to meet hira at the
fourth door, where taking hira respectfully by the hand, he led him
to the principal seat, upon which he placed him with all care, as a
raan would put down a vessel full of very precious oil ; now there
was no one to raeet him, and Upali himself occupied the most
honorable seat. Niganthanatha asked hira the raeaning of this ;
and he replied, " I have embraced the doctrines of Budha, and I
would that all my relatives, all dewas, brahraas, 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 raan replied that they

VII. LEGENDS OF GOTAMA BUDHA. 271
had better wait until the child was born ; If it were a son he would
buy a raale monkey ; if a daughter, a feraale ; 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 exe
cute it, as the monkey would have to undergo all kinds of operations
to receive the dye, by which its flesh, and brain, and other internal
parts would be bruised, and the hair would be spoiled, without say
ing anything of its death. Now this is just like the teaching of the
tirttakas, a thing without beneflt, 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 thera 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 full meaning it is difflcult to acquire ; they are
deep, like the sea." When Upali had concluded this discourse,
Niganthanatha 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 tirae beginning to set forth
the virtues of the teacher of the three worlds. Niganthanatha 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 conse
quence of these things the tirttaka declared that his rice-bowl was
broken, his subsistence gone ; and he went to the oity of Pawa,
and there died. (Amdwatura).
27. The Brahman Kiitadanta embraces Budhism.
It was one day perceived by Budha that the brahman Kutadanta
would be caught in his net ; and that he and his 500 disciples would
embrace the faith of the dharmraa. The sage, therefore, went to the
village of Khanumat, in which Kutadanta at that time resided. A
great offering had been prepared, in order that It might be presented
to the brahraan, consisting of seven hundred of each of the follow-

272 A MANUAL OP BUDHISM.
Ing animals : — bulls, cows, calves, goats, kids, deer, and minors.
They were all tied ready in the hall of sacriflce. The brahraans
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 they niight see him. This was observed by Kutadanta,
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 frora
going, as he was older than Gotaraa ; and it would be a disgrace to
his own profession, as he had been made the chief of the brahmans
by Birasara. 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 disci
ples heard their master in this raanner praise Budha, they resolved
that they would accorapany him to the mango grove. Kutadanta
did horaage to Budha on approaching hira; 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 ? "
In reply, Budha related the history of Maja Wljlta, who reigned
over all Jambudwipa in a former age. This monarch was exceed
ingly 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 coUected 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 repHed, " What is it
that you ask ; how can a raan 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 yaga." In this place the word yaga means
an a] ras- offering. In order that the yaga might be given in the
most effectual manner, he consulted his prohita respecting it, who
gave him such advices as were necessary. When this recital was
concluded, the brahmans praised Budha, but Kutadanta was sUent.

VII. LliGENDS OP GOTAMA BUDHA. 273
This excited the curiosity of the other brahmans, and they enquired
the reason, when he said that It was not because he was In any way
displeased ; but that he was thinking that either the king or his
prohita must have been Bodhisat. Budha told him that his con
jecture was right, and that it was the prohita; and when he further
enquired what was the most meritorious mode in which alms could
be given, the sage instructed hira upon this subject ; and in such a
raanner, that Kutadanta, after ordering all the animals that had
been prepared for the sacriflce to be released, took refuge In the
three gems, and entered the path sowan. (Amdwatura.)
28. The Brahman Sela becomes a Priest.
On a certain occasion, Gotaraa went from the country of Angut-
tarapa, 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 discourses and
miracles, they deputed one of their nuraber, Keni, 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 partake of food at his dweUing on the
following day ; but Budha replied, " The priests with me are raany ;
you have been accustomed to recount the praises of the brahmans."
Keni confessed that it was true ; but on the next day he repeated
the invitation, and received the same reply. A third tirae he re
quested the presence of Gotaraa 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 mean time the brahman Sela, and 300 of his
disciples, would become priests, by which his retinue would becorae
greater, and the merit of the offering would be increased In propor
tion. On reaching home, Keni 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 Gotama and the priests by whora he is accom
panied, are in'vited to partake of food with me to-morrow ; there
fore let aU things necessary be provided." The friends and attend
ants of Keni began with all readiness to obey this command ; some

274 A MANUAL OF BUDHISM.
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 thera, as well as the vessels of rice,
in proper order ; others again placed the seats ; and Keni erected
the place of refection, with suitable canopies.
At that time there was In Apana a very learned brahman, Sela,
who taught the Vedas, &c., to 300 disciples. Having taken out
these disciples to walk, for the benefit of the exercise, they carae to
the house of Keni, with whom he was intiraate ; but found that all
the people were busily engaged in various ways. Surprised at what
he saw, he enquired If sorae maiden was about to be given or re
ceived in raarriage, or If some great sacrifice was about to be made,
or If king Birasara was expected, with his attendants ? Keni re
plied, " 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 Gotama has
corae from Anguttarapa, and on the raorrow he and his priests will
partake of the food we are now preparing." At the same time, he
recounted the praises of Budha. Then Sela enquired, " Did you say
Budha ?" Keni repHed, " I said, Budha." Again Sela made the
the same enquiry, and received the same answer. Ha'ving heard
this, Sela refiected, " The saying of this word Is a matter of no
small difficulty ; In a hundred thousand ages it is not heard.'"' Fur
ther he reflected, that according to the Vedas, If any one be pos
sessed of the thirty-two signs, he must be either a chakrawartti or
a Budha ; he oan be no one else ; and at the sarae tirae he caUed
these signs to his reraerabrance. He then enquired in what direc
tion he would be likely to flnd Gotaraa, as he wished to see hira ;
when he was inforraed by Keni that he must go towards the south,
where he would flnd the sage In a grove of hopal trees. On re
ceiving this information, he went thither with his 300 disciples,
having previously given them the following charge : — " Take care
that you do not make a noise, or speak in too loud a tone ; 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 disturbed. When I converse with Budha, you
are not to Interfere, but to listen In silence." After saluting Go
tama, Sela remained at a little distance, noting the thirty-two signs
of the Budha, with the exception of two, that were hidden from his
observation. As Budha knew that he wished to see the whole, he

VII. LEGENDS OF GOTAMA BUDHA. 275
exhibited one of the two In an iraage 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 brah
man and his disciples were convinced 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 Keni, 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 hira who would acquire merit by the giving
of alras, Budha and his priests are the principal requisite." — Sela-
siitra-sanni. 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 Gotama. They, there
fore, cried out to the people In the corners of the streets, " What
Is It that you are doing ? Is Gotaraa the only Budha ? Are not we
also Budhas ? If those who make offerings to Gotama receive a
reward. Is the reward less of those who make offerings to us ? If
he Imparts nirwana, 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 stratagera. There was at that tirae
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 becarae fearful, thinking that she
must have done something wrong ; and after worshipping them
thrice, she asked what fault she had coraraitted. The tirttakas
informed her that they wished to hinder the success of Gotama, 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 Gotaraa the abun
dance he now received, and make it flow In their direction. As
Chinchi was well versed in all kinds of female devices, when she
1-2

276 A MANUAL OF BUDltlSM.
perceived that the people of Sewet were accustomed to resort to
Budha in the evening, that they might hear bana, she proceeded
frora her residence just at this time, arrayed in a crirason robe, with
flowers and perfumes. The people asked her where she was going
at suoh 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 Jetawana wihara where Gotama resided, and
there remained all night. In the raorning, when the upasakas were
coraing 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 Gotama. When they enquired where she
had slept she would not Inform thera. This she continued to do
for a raonth or six weeks ; but after this tirae, 'when they made the
same enquiry, she said that she had spent the night in the apartment
of Gotama. 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 raonths 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 sur
rounded by a nuraerous retinue ; you have a pleasant voice and
your appearance is beautiful ; I ara 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 pre
pared ; though it would not be proper for me to be confined here,
you are Budha, and have friends, such as Anepidu and Wisakha,
both of whora are your associates ; why do you not speak to thera
to render me such assistance as I require ? " In this way she talked
to Gotaraa, as if he were her lawfully received husband, and derided
him ; but her efforts were like those of the vUest filth to pollute the
purity of the moon. After a little time Budha said in the midst of
the assembly, " Chinchi, though your words should be true, Isthe
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 ; it is 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 confinement ;

VII. LEGENDS OF GOTAMA BUDHA. 277
it is to no purpose now to say bana, agitating the minds of the
people." The dewa 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 dewas, and they approached the asserably 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 sarae time
and blew aside her garments ; and at the very raoraent 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 coraing frora Awichi
wrapped themselves around her, after the manner of her crimson
robe, and she was carried to the raidst of this hell. The stratagem
by whioh the tirttakas had endeavoured to defame Gotama was soon
proclaimed through the oity, 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 frora the want of it, the flame becoraes brighter
and raore powerful. The raouths of the four orders of the faithful
were on that day Insufficient to enable them to utter the praises of
Budha.* (Sadharmmaratnakdri.)
30. A Female resident in Mdtika becomes a Rahat.
There was a village belonging to the king of Kosol, called Ma-
tika, surrounded by high mountains. Sixty priests, after they had
worshipped Gotaraa set out to seek a plaoe in which it would be
convenient for them to perform the exercise of bhawana meditation,
and in the course of their search arrived at Matlka. At this time
the chief of the village, who was known by the sarae 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
* This account is cited as an example of drishta-dharmma-wedya-akusala.

278 A MANUAL OF BUDHISM.
said that if they would keep it there, she would provide ali that
was necessary, and would herself keep the flve precepts, and on
poya 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 preaent birth this woman is no relation
to any of us, nor have we ever seen her before ; but through our
raerit 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 raost certainly true, in order to receive what they thus sought,
they must separate from eaoh 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
wihara might be rung, and they would all assemble to see what as
sistance was to be rendered. From that time they remained In
separate places, apart from each other, perforraing 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 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 raeditate on the thirty-two
impurities of the body, and on the three truths, its impermaneiioy,
pain, and unreality. When she learnt that this exercise was good
for all, Hke an universal remedy, she requested to know how It was
to be performed ; and as the priests gave her full Instructions upon
the subjeot, she commenced the same course, and entered the flrst
of the paths before any of the priests had attained the sarae 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

VII. LEGENDS OF GOTAMA BUDHA. 279
comfortable, and they could give their minds to raeditation, free
from care, by which means they were soon enabled to become
rahats. In three months the ordinance was concluded, and they
resolved upon retuming 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 suc
ceeded, 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 rauch raerit. Accordingly he went,
and on his arrival he reflected that the woman knew the thoughts
of others ; so, as he was weary, he wished that some one might be
sent to sweep the wihara ; 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 priests, 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 the paths should not Inform others of the
attainment, unless there was some adequate cause. The priest now
thought that as he was not yet free from Impurity, he would some
tiraes have evil thoughts, as well as good ones, which would be
known to the woraan; and she raight proclaim them, and thus
bring hira Into disgrace. To prevent this, he told her that he could
not reraain 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 perforra all that was re
quired, there was at least one thing he could do, and that was, he
might subdue his raind by retuming to the same wihara. " The
mind not being subdued,'' said he, " a thousand thoughts enter into
4t ; It wanders here and there, and runs after this and that ; but it
must be subdued. The mind Is light, and easily moved, or over
turned ; it Is heedless, not enquiring Into the reason of things. It
does not consider ; wherever it wishes to go, there it goes. There-

280 A MANUAL OF BUDHISM.
fore, as the sea does not retain any dead body or any manner of
filth, but rejects it and oasts it forth, so must the mind free itself
from ignorance and evil desire. Again, as the sea does not cast
forth the pearls and geras that are in it, hut retains thera ; so must
the mind retain and cherish the virtue that is produced by the keep
ing of the precepts and meditation. As the sea does not overflow,
though it receives the waters of thousands of rivers, and inflnite
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 continu
ally seek for more and more accessions of good." The priest took
the advice that was given him, went again to the vlUage of Matlka,
attained the state of purity, and saw nirwana.
The priest then looked to see if he had ever received any other
benefit from the sarae 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 woraan also looked at the sarae
things ; but as she looked still further back, she saw that in the
hundredth birth from that tirae she had saved him frora death, and
that It was through the raerit 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 accom
plished 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. (Sadharmmaratnakdri.)
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 Kusinara. 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 raight be accomplished, he prepared sixty Iron rods, which he
concealed in as raany 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

VII. LEGENDS OF GOTAMA BUDHA. 281
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 trerabled, as
they were apprehensive It might come down upon their own persons.
But Bandhula struck the fascine sixty times, 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 Bandhumal-
lika,,he departed frora 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 hira In his childhood. The king received him gladly, saying,
" Now that one so powerful Is become my friend, all Jambudwipa
is mine;'' and made him the chief of his forces and the 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 flve elephants ; In this
respect being equal to Wisakha ; and like her also she possessed
the ornament called mekhala, or mela, and was a disciple of Budha.
But she had no child, whioh was a great disappointment to Band
hula, as he wished to have a son as powerful as himself. When,
however, he deterrained to send her away to her father's house, and
take to hiraself another wife, she received his coraraand 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 whatever he appointed. The sage, when he had heard her
story, directed her to retum to the house of Bandhula, who again
received her, as they knew that soraething must be Intended by the
giving of this advice. From this time they Hved together in
harmony, and it soon became apparent that the wish of the warrior
was likely to be gratified. Not long afterwards Bandhumallika de
sired to bathe in the bath belonging to the princesses of Lichawi,
but she knew that it was Irapossible, as it was protected by a net-

282 A MANUAL OF BUDHISM.
work 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 impossibUity upon whioh
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 Wisala, 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 gaining an entrance into the city, he went at once courage
ously to the bath ; and as the guards fled in terror, he cut the net
work 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 nuraber of the Lichawi princes then went to the king,
Maha-li, and said that they were for ever disgraced by the presump
tion of Bandhula. They, however, made a vow that they would
eat no rice until they had brought back his head ; and 500 princes
mounted their chariots to pursue him. The king tried to persuade
them from their purpose, as he said that the warrior had strength
sufflcient to destroy them all at a single blow ; but they replied,
" Is he more than a man, and are we women?". When Maha-li
saw that they were determined, he gave them advice by which they
raight deceive their enemj'', and overcorae hira ; but they heeded It
not, and as they approached hira 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 hira to stop, that they
raight measure their strength with him ; but he replied that he did
not war with the dead. On hearing this, they thought he had be
corae 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 jeaxs Bandhumallika 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.

VII. LEGENDS OF GOTAMA BUDHA. 283
32. The King of Kosol marries the Natural Daughter of
Maha-nama.
Not far frora the palace of the king of Kosol there was an alras-
haU, in which he gave food daUy to 500 priests ; but the priests
were not wUling 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 sufficiently 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 rehshed, 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 almsgiving. Budha said to
him, " Wiswasa, faith, or sincerity. Is the principal requisite of alms
giving : the food that you give is exceUent In itself, but It Is 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 wUl be pre-eminently excel
lent." The king then enqiured 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, aU the priests would exercise faith in
him ; and as he was the principal king of Jambudwipa, he resolved
that he would secure a Sakya princess, whether the princes were
wiUing to give one or not. Sudhodana was dead, and Maha-naraa
had received the crown. To him the king of Kosol sent an embas
sage, the nobles of whioh were to demand a princess of the Sakya
race. The Sakyas never intermarried 'with other famUies, as their
race was of superior purity ; and this they wished to preserve invio
late. When the princes received the raessage, they thought thus :
" If we refuse one of our daughters, we shaU 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
* For the fuU merit of almsgiving, faith is required in the receiver as weU
as the giver.

284 A MANUAL OF BUDHISM.
arrayed her in the raost splendid manner, and presenting her to the
nobles said, " This is our daughter ; take her to become the wife
of the raonarch of Kosol." The nobles were suspicious when the
raaiden was given thus readily, as they knew that the Sakyas were
extremely proud of their birthright. In order that they might not
deceive their king, by taking a maiden who vvas not of the Sakya
race, they demanded that Maha-naraa should eat with her In their
presence ; and if this was done, they thought that they raight
reasonably disraiss 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 before she had time to convey it to her
mouth, he hastily eat 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 iraraediate answer. The king
read it, and appeared to be greatly agitated ; but he told the maiden
to continue her meal, and talked away to pass the time over untU
she had done. She then washed her hands, and the king did the
sarae in token of having eaten, by which the nobles were deceived,
and without any raisgivings took her to Sewet.* The raonarch
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 narae to his son; and from
this time he becarae raore firra in the faith, and gave rauch treasure
in alras.

* 'When Cambyses required the daughter of Amasis, king of Egypt, in
raarriage, as Araasis knew that she would be, not the wife but the concubine
of the Persian king, he sent Nitetis, daughter of the forraer 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. ¦

VIT. LEGENDS OF GOTAMA BUDHA. 285

33. The Flower- Girl becomes a Queen.
There were In Kosol 500 different families who gained a livelihood
by the sale of flowers. The daughter of the principal florist, who
was as beautiful' as a dewi, one day put three oakes 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 after
wards going with 500 priests to the oity of Sewet to receive alms,
he met the flower-girl and her companions on their way to the gar
dens. 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 ap
proached him reverently, and when Budha held his alms-bowl
towards her to receive her gift, she presented them, and admiring
him, worshipped. The 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 enquired what is was ; when he was told that the girl
would on that day, through the raerit of her gift, becorae the queen
of the king of Kosol. The raaiden overheard what he said, but
wondered how it oould be, as the king was not at that tirae 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 raonarch now reigning at Kosol was Pase-Nadi, the son of
Maha Kosala, whose daughter had been given In raarriage to Bira
sara, king of Rajagaha. As her portion she received the city of
Sewet, which was situated on the border of . each kingdom ; but
when her son, Ajasat, killed his father, Pase-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 nurabers, 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 con
tinued her song, without manifesting any appearance of fear. The
king enquired who she was, and whether she were married. Not

286 A MANUAL OF BUDHISM.
long after his arrival, he sent a retinue to conduct her to the palace,
and publicly 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 geras. Because she was flrst seen in a flower-
garden by the king, she was called Malllka ; and on account of her
marriage to the king of Kosol, Kosala-malllka-dewi.
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 tirae of Gotama he had forty kotis of treasure.
When he spoke, a smell as of the lotus proceeded frora his mouth,
and filled the whole hous.e ; and from this circumstance he was
called Utphalagandha. Having one day heard Budha deliver a
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 presented to
his 500 queens. When the wife of Utphalagandha received hers,
she thought of the sweet breath of her forraer husband, and srailed ;
but she again reflected that he was gone from her, and wept. This
was observed by the king, who enquired 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 appointed had oome. In compliance with this comraand,
Utphalagandha fearlessly ascended the throne that had been pre
pared, 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 wonder,
when the sage related to him what had occurred in the time of

VII. LEGENDS OF GOTAMA BUDHA. 287
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 ladles of the city did the sarae, they
were deprived of this privilege, as they were not perraitted to leave
the palace, by which the loss that they sustained was exceedingly
great, a supreme Budha only appearing after Immense intervals of
tirae. The king knew that It would create confusion if they went
to the wihara, and therefore thought it would be better to appoint
some one to say bana daily In the Interior of the palace. After
speaking to Budha upon the subjeot, the upasaka ChattapanI 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 together 500 priests, and requested them to
choose a proper person ; in consequence of whioh Ananda was ap
pointed, as he had the most pleasant voice. Having received a
coraraand to this effect frora Budha, at the request of the king, he
went daily to the palace to say bana, by which the queens obtained
great merit. Because his voice was Hke a lute, and his personal
appearance prepossessing, the minds of the queens were greatly
affected towards him ; and not long afterwards each queen had a
son. In appearance like hira. 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
hira a stanza which reraoved his doubts.
36. The Gifts presented to Budha on his return to Sewet.
After visiting various places, Budha retumed to Sewet, and as he
had been long absent, the king of Kosol went to meet hira, 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 tiraes the value. The king
was resolved not to be outdone, and on the third day presented an
offering of greater value by twenty-three tiraes than that of the

288 A MANUAL OF BUDHISM.
citizens. On the fourth day, the citizens presented an offering more
valuable by sixty or seventy times than that received by Budha on
the preceeding day. On the fifth day the king gave an alras a hun
dred or a thousand times more costly than that of the citizens.
The citizens then conferred 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 Incalculable. No one slept that night, as all were busy in making
the preparations. The next day, when the gifts were presented,
the king was overcome with astonishraent, as he saw that the citizens
had won the victory in this garae of gifts ; and when he retumed
to the palace he threw himself upon a couch, grieved and ashamed.
The queen Mallika-dewi 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 600 elephants
to hold canopies over their heads. The king commanded that aU
this should be done ; but though there were raany thousands of
royal elephants, only 499 could be procured that were sufflciently
tame. On hearing this Mallika-dewi directed that a wUd elephant
should be put near the priest Anguli-mala, 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 as the 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 kotis of treasure.
This is called the asadrlsa-dana, 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 Dewa Sekra.
At one time Budha resided in the cave called Indrasala, in the
rock Wedl, at the north side of the brahraan 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 mul
titude of affairs that required his attention, he did not meet with a

VII. LEGENDS OF GOTAMA BUDHA. 289
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 com
mand that the dewas should accompany him to the residence of
Budha. There was a reason for this command. On a former oc
casion, when Budha was residing in the Jetawana wihara, Sekra
went alone to see him and hear bana ; but as the sage foresaw that
if he obHged him to come again, he would then be accompanied by
80,000 dewas, who would thereby be enabled to enter the paths, he
did not perrait hira to come into his presence, and he had to retum
to his loka without acoompllshing the object of his visit. It was
because he thought If he again went alone he would meet with a
sImUar reception, that he now called the dewas to accompany him.
In a moment's time the whole company carae from the dewa-loka
to the rook Wedl, and rested upon it like a thousand suns. It was
now evening, and the people were sat at their doors, either playing
with their children, or eating their food. When they perceived the
light upon the rock they said that some great devpa or brahma raust
have corae to pay honour to Budha.
To announce his arrival to the sage, Sekra sent forward the dewa
Panchasikha, who took with hira his harp, twelve miles in length ;
and having worshipped Budha, he began to sing certain stanzas,
which adraitted of two Interpretations, and might either be regarded
as setting forth the honour of Budha, or as speaking in praise of
Surlyawachasa, daughter of the dewa Timbara. His voice was ac
corapanied by the tones of the harp. In this raanner the praises of
the pure being and the praises of evil were raingled together, Hke
ambrosia and poison In the sarae vessel. Budha said to the dewa,
" Thy music and thy song are In harmony," and then coraraanded
that Sekra should be admitted, lest he should be tired with waiting
and go away, whereby great loss would be sustained by hira and his
followers. Frora 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

290 A MANUAL OF BUDHISM.
usual manner, " May your age be multipUed ! " and he therefore
addressed him and the others collectively ; but by this salutation,
three kotis and sixty thousand years were added to his life, as the
ruler of the dewa-loka 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 oome to visit the fountain of merit at that time, he
replied that he had long wished for the opportunity ; and had in
deed once come to see him when he resided at the Jetawana
wihara ; 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 hira perraission to propose them, he asked thirteen
questions, which, with their answers, appear in the Dik-sanga, in
the Sekra-prasna-sutra. By the explanations which the sage gave
to these questions, the 80,000 dewas were enabled to becorae rahats,
and Sekra entered sowan. 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 dewa
as his teacher, and gave him Surlyawachasa as his wife. It was
frora cleaving to existence, and wishing to live long, that Sekra was
able to enter only the first of the paths, whUst the rest of the
dewas entered the last.
38. The Tirttakas are put to Shame: a large Tree is miraculously
produced : and Sekra makes a Pavilion for Budha.
During the residence of Budha in the Weluwana 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 every
where proclairaed, that if there was any rahat in the world, he
might come through the air and take it, and he would then beheve
in him and worship him. There were at that time six noted persons
who were deceivers and sceptics.
1. Purana-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 com
pleted the hundred, he was called Purna, or Purana, complete, or
full, whioh was prefixed to his proper name, Kasyapa. From this
circumstance his raaster was unwilling to put hira to any hard work
and therefore made him the porter of his mansion ; but he did not

VII. LEGENDS OF GOTAMA BUDHA. 291
like this emplojTnent, and ran a-n'ay. 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 narae was
Purna, because he was full of all science ; Kasyapa, because he
was a brahman ; and Purna-kasyapa-budha because he had over
corae aU evU 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 sarae respect. " Clothes," said he, " are
for the covermg of shame ; shame is the effect of sin ; I am a rahat,
and as I ara free from evU desire, I know no shame." The people
beheved what he said, brought him offerings, and worshipped him.
Five hundred other persons becarae his disciples, and it was pro
claimed throughout all Jambudwipa that he was Budha. He had
in all 80,000 followers, who were perverted frora the truth, and
went with their false teacher to hell.
2. Makhali-gosala. — His name was Makhali, and because he was
born of a slave who at the time was confined In a cattle-pen on ac
count of the displeasure of her master, he was called Gosala.
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 ; but he 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 carae to a viUage, and deceived the
people in the same way as Kasyapa. He had the same nuraber
of disciples, and led the same number of followers to destruction.
3. Ajitakasakarabala.— 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, raade of hair, shaved his head, and taught
that it is an equal sin to kill a flsh and to eat its flesh ; that to de
stroy 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 bom. 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 there
fore warm water alone Is to be used, whether for the washing of
the feet or any other purpose. His foUowers never drank cold
u 2

292 A MANUAL OF BUDHISM.
water, nor washed their bodies with it ; and if obliged to pass
through water or ford a river, it gave them 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
dewa, a biped, a quadruped, or a millepede, without feet, or with
one foot, will be exactly the same in the next birth.
6. NIghantanataputra. — 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 oome to him, and he would explain it. Each
of the six sceptics had 500 disciples.
When these sceptics heard of the proclaraation made hy 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 flve days.
NIghantanataputra reflected thus : — " The followers of Gotama
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 fol
lowers to go and ask for the bowl in the name of Budha, saying
that he would not work a miracle for a thing so insigniflcant ; but
the citizen would not listen to this proposal. He then went to the
place, accompanied 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. StUl the citizen
refused to give up the bowl. After this Nighanta desisted from
further attempts to obtain it, greatly raortified by his defeat.
On the seventh day Mugalan and Pindolabharadwaja went to
Rajagaha to receive alras, and on their way a woraan Informed them
of what had taken place. When Mugalan heard this, he said to
the priest who was with hira that it would be a reflection on the
truth if It were to continue, and that it would be better for hira to
go through the air and take the bowl, without keeping their ad-

VII. LEGENDS OF GOTAMA BUDHA. 293
herents in any further suspense ; but the priest said to Mugalan,
that Budha, In the raidst 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, Pindolabharadwaja rose Into the air, and
in the sight of all the people, who were at first afraid, went to the
raansion near which the bowl was deposited. As he reraained in
the air, the owner and his family came out to worship hira, and re
quested hira to alight. Then filling the alras-bowl with sugar, oil,
butter, and similar gifts, he gave it to the priest saying : — " Though
it were to save ray life, I will never deny that Gotama Is Budha ; I
will be faithful to this system alone." On the return of the priest
to the wihara, 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 ; whioh 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 aUowed to his disciples to receive an alras-bowl of wood, nor to
perforra a rairacle to obtain any article whatever ; so that the priests,
frora that time, ceased to exhibit wonders. This gave an oppor
tunity to the tirttakas to show themselves again, and to boast that
they could perform greater wonders than Gotama ; but when
Bimsara heard of what was said, he went to Budha, and told him
that by this means raany persons were deceived. The sage only
remarked, smiling at the same time, that the boasting of the tirt
takas against Budha was the sarae as If a pansupisaohaka 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 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

294 A MANUAL OF BUDHISM.
their restraint. You, 0 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 yourseK?" The king:
" Then no fine would be exacted ; who could irapose a fine upon
me?" Budha : "In the same way, I give commands to others,
but am myself free frora 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
frora a golden alras-bowl; but this Is forbidden to the priests.
They live In the raidst of a village, or inhabited place, but the
priests raust reside in the forest, and at the root of a tree."
After these stateraents had been raade by Budha, the king en
quired at what time the wonders he had spoken of would be per
formed, 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 Raja-
gandamba, near the city of Sewet. Bimsara offered to render any
assistance in his power towards their accoraplishraent ; but the ruler
of the world said that he hiraself 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 sentence 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 plaoe 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 carae to at night; and they went the
next day to the place where he had spent the night. On the eighth
day of -iEsala the sage arrived at Sewet. The tirttakas also came
to the oity, that they raight see the wonders ; and having received
a lao of treasure from their adherents, they erected a splendid pa
vilion. The king of Kosol, with Anepidu and others, went to the
wihara to pay his respects to Budha ; and when he learnt that the
ruler of the three worlds had come to perform certain wonders, he

VII. LEGENDS OP GOTAMA BUDHA. 295
asked where they were to take plaoe, 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 ; hut it will be made by
Sekra." The king sent nobles on elephants to every part of the city to
proclaim by heat 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 dewas caused the sound of the drum to resound to
every part of Jambudwipa, so that it was heard by all the inhabi
tants as plainly as if it were at their own door. The first procla
mation was on the seventh day previous to the event, and it was
repeated on each intervening day. Thus the information was
received by all ; and whosoever wished to be present was enabled
to come to the city, frora any part of Jarabudwipa, through the
power of the wish, without any other effort. Even by the unbe
lievers, the same power was received.
The tirttakas having heard that the rairacle 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 oity at a high price, In order that they
might destroy thera. 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 moming of the sarae day the king's gardener, Gan-
daraba, 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 to the king, he will perhaps give me a
reward In gold ; but if I offer them to the divine teacher, he wiU
give me a reward more perraanent, and will save me from the perUs
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 dewas 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

296 A MANUAL OP BUDHISM.
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
moraent the earth clove, a sprout appeared, and a tree arose, with
flve principal stems and many thousand smaller branches, over
shadowing the city. It was three hundred cubits in circumference,
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 frora 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 assera
bled 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 acci
dent might happen to it from the unbelievers.
The dewas of the wind and rain caused a great storra to arise, by
whioh the pavilion of the tirttakas was carried through the air, and
oast into the common sewer of the city. The regent of the sun
poured down upon thera his bearas, raaking thera perspire most pro
fusely ; and then the dewas of the wind covered them with dust, so
that they looked like copper ant-hills ; after which the dewas of
rain sent against them a violent shower, which raade them look like
spotted deer. The citizens seeing them In this plight ridiculed
them, and sent them away in disgrace. Frora this tirae Purama-
kasyapa, wherever he went, was abused by the people. One
raorning he was seen by one of his adherents, a husbandraan, who
told hira that he was waiting to see one of the wonders he had pro
mised to perform. The tirttaka told him to provide an earthen
vessel and a rope, and 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 hus
bandraan wondered what would be the end of all this, but he was
no more seen.
The rays frora the head of Budha proceeded thrice round the oity,
after which they passed round the sakwala, and thence to the dewa
and brahraa-lokas. The rays from his feet. In the sarae manner,
passed through the earth, and the worlds beneath It. When those
who were present saw this additional wonder, they called out

VII. LEGENDS OP GOTAMA BUDHA. 297
Sadhu, and the dewas also did reverence. There was a woman
called GharanI, who had entered the path anagami. She requested
Budha not to trouble himself by the perforraance 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 corae up with her head over the sak
wala-gala, and still proclaim that she was only the handmaid of
Budha. Sulu-anepidu 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 sirailar offers, but the ser
vices of all were alike rejected. It was declared by Mugalan that
he could squeeze Maha Meru as smaU as a grain of undu, and hide
It with his teeth, and In the same way hide the Maha Merus of all
the other sakwalas ; that he could roll up the earth like a mat, and
cover it with his flnger ; that he could tum the earth upside down,
as if it were a water-pot ; that he could take up the Maha Meru
and Himala forest of this sakwala in his right hand, and the Maha
Meru and Himala forest of another sakwala in his left hand, and
put one In the plaoe of the other ; and that he could take the earth,
and putting it on the top of Maha Mem 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-karaka-dharmraa, It was necessary for hira to perforra, only
fourteen of whioh had been hitherto accoraplished, and the tirae for
the aooompllshment of another had arrived. After these events had
taken place, he repeated the Kanka and Nandi-wlsala Jatakas, and
then looked towards the sky. By this token, Sekra knew that the
period had corae In which It would be proper for hira to perform
certain wonders. First, he caused a raagnificent pavilion to appear,
with all suitable ornaments, 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 admiration, 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 dewas and brah
mas ; after which, by the power of tejo and apo kaslna-samapatti,
he caused a glory to proceed from his navel, which appeared to the
three worlds.

298 A MANUAL OF BUDHISM.

39. Budha visits the Dewa-L6ka Tawutisd.
At three steps Budha went to the loka of Sekra, that he might
preach to the dewas and brahmas. The dewa thought within him
self, 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 pre
pared it for his reception, and went with a great retinue to meet
hira. When Budha seated himself upon the throne. It became ex
actly 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 dewas 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 occu
pant were equal to eaoh other. And when the dewas saw this dis
play 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 thera to
Anurudha, that that priest might have an opportunity of exhibiting
his great knowledge. By the priest they were Inforraed that the
sage had gone to Tawutisa, where he would keep the ordinance
called wass, so that three raonths must elapse before he could re
turn. On hearing this, the people expressed their willingness to
remain during that period, and pitohed their tents In the same spot.
Then Anepidu, the upasika, proclaimed that he would supply the
whole company with whatever they raight require, whether gar
ments, food, water, or fuel, until the arrival of Budha. During
this period Mugalan 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 inhabitants
of Uturukuru. The multitude extended to thirty-six yojanas.
When Budha said bana In Ta'wutlsa, 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 dewas, with Matru* as their chief, requested Budha to open
* The mother of Budha, who had now become a dewa by the changing of
her sex.

VII. LEGENDS OF GOTAMA BUDHA. 299
the door of Abhidharmma, which had been shut during a whole
Budhantara, and to agitate the sea of the the Abhidharmma as the
fish-king Timingala agitates the ocean as frora the day he becarae
Budha, like men athirst seeking for water, they were continually
looking out for the period when the unfolding of the Abhidharraraa
should commence. Then Budha lifted up his voice, the sound
filling the whole sakwala as with a delightful perfume, and said,
" Kusala dhamraa, akusala dhamma, awyakta dhamma," these
being the flrst words of the Abhidharmma, whioh Is divided Into
eight prakaranas. The full meaning of the Abhidharmma Is known
to the Budhas alone ; even the dewas and brahraas cannot attain to
it ; when, therefore, it was declared by G&tama to the beings as
sembled In Tawutisa, 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 sorae parts and not others ; it was like an iraage seen in
the shadow. They said Sadhu, In approbation, the words still
becoraing more and raore profound. The Abhidharraraa now be
carae to them like a forra seen in a dream ; its raeaning was hid
from them, and was perceived by none but Gotama. Not under
standing any part, they remained like Imagery painted upon a wall.
In utter silence. In a little time Budha again simplified his dis
course, when they once more expressed their approbation, and
began to think, " The Abhidharraraa Is not so difficult ; It Is easy to
understand," which, when the preacher perceived, he gradually
passed to a profounder style. Thus, during half a night, Budha
rapidly declared the bana of the Abhidharraraa. In the time oc
cupied 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 Tawutisa he
repeated the bana thus quiokly, because the apprehension of the
dewas was of equal celerity.
In one hundred of our years the dewas eat but once ; and had
Budha taken his accustoraed meals in their presence during the
period he performed wass In Tawutisa, they would have thought
that he was always eating. Therefore, at the usual hours of refec-

300 A MANUAL OF BUDHISM.
tion 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 at the request of Seriyut repeated all that he and the re
presentative of Budha had said to the dewas. It would have occu
pied too much time to repeat the whole, and it was therefore spoken
in an abridged form ; but such was the wisdora of Seriyut, that when
Budha declared to him one thing, from that one he learnt a hun
dred. The things he thus learnt, he was commanded by Gotama to
teach in full to the 500 Waggula priests, who would afterwards be
able to teach others ; and thus the words of the Ahbidharmraa would
be preserved to future ages for the benefit of the faithful. When
the rehearsal was concluded, Budha returned to the dewa-loka, and
causing the other forra to disappear, took its place. This occurred
daily. The Abhidharraraa was completed when the three months of
wass had passed over, and at its conclusion the dewa Matru, now
becorae a rahat, said to Budha, " You who have been bom frora ray
worab so raan)' times, have now rendered me a recorapence. In
one birth, frora being a slave I became the wife of the king of Be
nares, but that exaltation was not equal to the privilege I now re
ceive. From the time of Piyumatura Budha, during a kap-laksha,
you sought no other raother, and I sought no other son. Now, my
reward Is received." Not Matru alone, but eighty kelas and a
thousand dewas and brahraas entered the paths.
After eighty-three days had expired, the raultitude assembled at
Sewet enquired of Mugalan when Budha might again be expected
to appear. To ascertain this, the priest departed, in the presence
of the people, to Tawutisa, 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 hira. Budha informed hira that in seven
days he should proceed to Sakaspura,* to which place Mugalan was
* This place is caUed in Pali Sanlcassa. A letter from Lieut. Cunning
ham, E,. E. to Colonel Sykes, was read before the Koyal 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 Ram&yana. It
is twenty-four miles from Farrakhabad, and fifty from Kanouj, on the north

VII. LEGENDS OP GOTAMA BUDHA. 301
directed to bring the people from Sewet. On the return of the
priest, after hearing the Information he conveyed to them, the upa
sakas enquired the distance frora Sewet to Sakaspura, and were told
that it was thirty yojanas. They then asked how the young and
the larae 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 sarae Instant,
more quickly than if they had gone upon swift horses, sooner than
betle* can be taken from the bag and mixed with the lirae, they
were transported through the air to Sakaspura, as If It were In a
dreara. The tirae had now arrived when Budha was to take his departure
frora the dewa-loka. Sekra reflected that he had come frora the
earth at three steps, but that it would be right to celebrate his de
parture with special honours. He -therefore caused a ladder of
gold to extend from Maha Meru to Sakaspura.f At the right side
of this ladder there was another, also of gold, upon which the
dewas appeared, with Instruraents of music ; and on the left there
was another of silver, upon which the brahmas appeared, holding
canopies, or umbrellas. These ladders were raore than 80,000 yo
janas in length. The steps in the ladder of Budha were alternately
of gold, silver, coral, ruby, eraerald, 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 Illurainated by the
same light. The characteristic marks upon his person appeared to
the raultitude asserabled at Sakaspura, as plainly as the Inscription
upon a golden coin held in the hand ; and as they looked at hira
they said to each other, " Now he is upon the golden step, or the
silver, or sorae other." Sekra preceded hira on the sarae ladder,
blowing the conch, whilst on the other ladders were the dewas and
brahraas. The people who saw hira thus honoured, all formed
within themselves the wish to become Budhas.
The first to pay his respects to Budha on arriving at Sakaspura
was Seriyut ; and after he had worshipped the dewa of dewas he
or left bank of the KaU Nadi. The ruins are very extensive, and there can
be no doubt that they are of Budhistical origin.
* This masticatory is almost imiversaUy m use among the natives of
Ceylon. t It is said by Fa Hian that the three ladders disappeared under the earth ;
but that Asoka buUt a monument over the ladder by which Budha descended.

302 A MANUAL OF BUDHISM.
enquired if all who had formed the wish to become Budhas would
have their wishes gratified. Budha repHed, " If they had not per
formed the paramitas in forraer births, how could they have ex
ercised the wish ? Those who have superior raerit will become su
prerae Budhas ; the next in order will be Pase-Budhas ; and the
others will be priests. Thus all will receive one or other of the
three Bodhi."* After this declaration had been made, Budha re
solved 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 raiddle
(triwidyaprapta), and the chief (shatabhignyaprapta) srawakas ;
then to Mugalan and Seriyut ; and to Seriyut alone. Last of all
he propounded a question that the Budhas alone could answer.
After this exercise, Budha said to Seriyut the words bhuta-raidang,
which the priest; explained in a koti of ways, though none of the
other srawakas who were present understood the meaning. As
Seriyut proceeded, Gotaraa 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 Nanddpananda, overcome by Mugalan.
At the time that Budha visited the dewa-loka Tawutisa, the
naga king, Nandopananda, said to his subjects, " The sage, Gotama
Budha, has passed over the world on his way to Tawutisa ; 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
Meru. When one of the priests who accompanied Budha, Ratha-
pala, said that he had often passed In that direction before, and had
always seen Maha Mferu, but now it was Invisible, Budha informed
him that it was the naga Nandopananda who had concealed the
mountain. Upon hearing this, Rathapala said that he would go
and drive him away ; but the sage did not give him permission.
* This is illustrated by the figure of the three landing places, in the rapid
stream.

VII. LEGENDS OF GOTAMA BUDHA. 303
Then Mugalan offered to go and subdue the naga, and having ob
tained leave, he took the form of a snake, and approached Nando
pananda. 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 raore powerful
than that of the naga. Then the naga sent forth a streara of fire,
and Mugalan did the sarae, by which he greatly hurt the naga,
whUst the other stream did no injury whatever to himself. Nando
pananda said in anger, " Who art thou who attackest me with a
force sufficient to cleave Maha Meru?" and he ans-wered, "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 Intestines, and resolved
to squeeze him to death when he emerged from his raouth, but Mu
galan escaped without his perceiving it. 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 forra of a garunda, he began to pursue hira ;
but Nandopananda offered him worship, and requested his pro
tection. 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 aver
sion ; and that their fate will be like that of those who are de
stroyed by their own weapons. And he farther 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 compas
sion. (Amdwatura.) 41. The sixteen Dreams of the King of Kosol.
The king of Kosol, Pasenadi, had sixteen drearas In one night.
In the moming, when the brahraans came to enquire respecting his
health, he told thera what he had dreamed, and enquired from thera
what it portended.* They said that great dangers were threatened,
* 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.

304 A MANUAL OF BUDHISM.
either to his kingdom, his treasures, or his life ; and when asked
further how they were to 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 raight reap the benefit, they set about the work in all
readiness. The queen, Malllka, 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 Gotama, who enquired why he had
corae so early ; and when he was inforraed that the king had come
to learn how he might avert the dangers that threatened hira, with
out the sacrifice of so many lives, he told hira to repeat the drearas,
and as he repeated them he gave him the Interpretation of each.
The 1st dream : Four fierce bulls approached each other to fight,
but when the people gathered together to see them, they ran away.
The Interpretation : In time, men will becorae evil ; the dewas will
not give rain ; as the four bulls carae 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 wUl be good, and
will thus be superior to their parents.
The 3rd dreara : Some cows drank milk from calves that were
born on the same day. The interpretation : The time will oome
when chUdren will not honor their parents, nor support them ; the
parents will thus be destitute, and be constrained to come and ask
support from their children.
The 4th dream : There was a wagon heavUy laden, to which two
calves were fastened, and further off were two strong buUs 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 Inter
pretation : The time will come when princes will leave the cares of
government to mean persons and children ; but they will be un
equal 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 eat, they were not satisfied. The in-

Vll. LEGENDS OF GOTAMA BUDHA. 305
terpretation : Judges will take bribes from both parties, but however
much they receive they will still require more.
The 6th dream : A jackal raade water into a golden dish. The in
terpretation : Princes will give high situations to raean 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 dreara : A raan sitting upon a chair made a rope of skin,
but a female jackal under the chair eat 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, and around It thousands of sraaller vessels ; people came
with water, and poured it into the large vessel, until it ran over ;
this they did again and again ; but they poured raore into the
smaller vessels. The Interpretation : Princes and nobles will op
press the poor ; if they have only one single piece of raoney left,
they will take it from thera, and thus leave them empty, whilst they
put the wealth they had gained Into their own treasuries that are
already full.
The 9th dreara : There was a pool to which birds carae 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 dreara : In a vessel, boiling at the sarae tirae, were
three kinds of rice, good, ordinary, and bad. The mterpretation :
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 llth dreara : 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.

306 A MANUAL OF BUDHISM.
The interpretation : Foolish princes will give good situations to in
ferior persons ; so the low will become high, and the high low.
The 13th dream : A frog as sraall as a grain of mi, chased and
swallowed a large naya. The interpretation : Unwise men will
marry girls who will squander away their substance ; and when
they ask thera 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 sur
rounded by beautiful hansas. The Interpretation : Princes wUl be
idle, they will learn no science, and therefore be afraid to promote
respectable persons to office ; thus the noble wUl become dependent
upon the mean.
The 15th dreara: Goats and deer chased tigers; caught, killed,
and eat them. The interpretation : Princes will appoint mean per
sons to respectable situations, who will oppress the rich ; these will
make coraplaints In the courts of law, but from thenoe they will be
driven without redress, and their property will thus be lost. [One
of the drearas Is oraitted. ]
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 drearaed the
same dreams in the Maha Supina birth. (Sadharmmaratnakdri).
42. The Queen Prajdpati becomes a Priestess, and obtains
Nirwdna.
This queen was the daughter of Suprabudha, who reigned In the
city of K6H. Her raother, Maha-yasodhara-dewl, was the aunt of
Singha-hanu, the father of Sudhodana. 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 Gotaraa she
was called Maha-Prajapati-gotama. On arriving at a proper age,
she becarae, along with Maha-dewl, the wife of Sudhodana ; and
the two queens lived together like two srikantawas in one lotus
flower. Six days after giving birth to the prince Sidhartta, who
afterwards becarae Budha, Maha-dewi died, and went to the dewa-
loka Tawutisa, when she became the dewa Matru, and was the

VII. LEGENDS OF GOTAMA BUDHA. 307
guardian dewa of the palace of Sudhodana. 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
SIdhartta as if he were her own son, and fed hira frora her breast.
Thus she becarae the foster-mother of the illustrious prince, and
afterwards entered the path sowan on the same day as Sudhodana,
whioh occurred on the first visit of Sidhartta to his native city after
he became Budha.
Between the cities of Kapila and Koli there was a river called
the Rohini.* By the erection of an embankment, the Inhabitants
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 becarae insufficient for the fields of both the par
ties. The people of Kapila put In a claira of exclusive right to the
little water that flowed in the river ; but the people of Koli asserted
a similar claira, and a feud coraraenced, which led to serious dis
sensions. At one time about a hundred persons were asserabled on
each side, and abuse was plentifully poured out. The people of
Koli said that the people of Kirabulwat were like pigs and dogs, as
they intermarried with their sisters ; and they In return said that the
people of Koli were descended from parents who were leprous, and
who lived Hke bats in a hollow tree. This affair was related, with
much exaggeration, to their respective kings. The Sakyas said that
whatever might be the raanner of their origin, they would prove
that their swords were sharp ; and the princes of Koli were equally
ready to shew the might of those who had corae from the hollow
tree. Both sides prepared for battle, and asserabled 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 plaoe, and deliver a
discourse, 500 princes would be Induced to become priests. He
* The Rohini, or Rohein, is said by Klaproth to corae frora the raountains
of Nepaul, and after uniting with the Mahanada to fall into the Rapty, near
Goruckpur.
x2

308 A MANUAL OF BUDHISM.
therefore went, and remaining suspended in the air, caused a dark
ness to appear, so thick that the combatants were unable to see eaoh
other. The Sakyas, on seeing him, said that It would be wrong to
flght in the presence of the jewel of their race, and threw down
their weapons ; and the princes of Koli followed their example.
Then Budha descended from the air, and sat on a throne on the
bank of the river, where he received the horaage of all the princes.
The teacher of the three worlds enquired why they had corae to
gether ; was It to celebrate a river festival ? They replied that it
was not for pastirae, 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 raust raake enquiry of the sub-king ; and thus the
enquiry went on, until it carae to the husbandman, who related the
whole affair. Budha, after hearing their relation, said, " What Is
the value of water?" " It is Httle," said the princes. "What of
earth ? " " It Is Inconsiderable." " What of kings ? " " It is un
speakable." " Then would you," said Budha, " destroy that which
Is of Incomparable value for that which is worthless ? " After this
he repeated three jatakas and a sutra, by which he appeased the
wrath of the combatants. The kings now reflected that by the in
terposition of Budha the shedding of much blood had been pre
vented ; 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 Sidhartta had become a chakrawartti the princes would have
becorae his personal attendants ; and they concluded that it was,
therefore, right that they should still pay the sarae respect to him,
as he was the supreme Budha. They accordingly directed that 250
princes from eaoh of the two families should embrace the priest
hood, who after receiving ordination resided with Budha at the
Maha-wana wihara, whence they occasionally visited both the cities.
But though they had become priests, it was not frora their own
choice, but from the wish of their parents ; and they becarae addi
tionally dissatisfled 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 beau
tiful forest of Hiraala ; and when they repHed 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

VII. LEGENDS OF GOTAMA BUDHA. 309
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. Eight
birds of a similar kind went before, and the same nuraber behind,
above, and below ; and eight more carried in their beaks the raost
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 tirae he had a retinue of 3500 birds,
and not so small a number as they then saw. He then related the
Kunala-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 re
ceive the rahatship, by which all evil desire was removed from
them, as far as earth from heaven. When their wives again sent
to them raessages to entice them to leave their profession, they said
that aU further intercourse must now cease, as they had becorae
rahats. (Amdwatura.)
It was during the residence of Budha at the Maha-wana wihara,
that he delivered the discourse called the Maha Saraaya Sutra, when
a kela-laksha of dfewas and brahmas became rahats, and an asankya
entered the three paths. With this discourse they are greatly
pleased, and caU it " our sutra."
The wives of the 500 princes, when they heard that their hus
bands had become rahats, thought it would be better for them also
to become recluses, than to reraain at horae In widowhood. They
therefore requested Prajapati to go with them to Budha, that they
might receive consecration. At this time Budha was residing in
the Nigrodarama wihara, near Kapila, whither he had come on ac
count of the festival to be held at the burning of the body of Sud
hodana, who was now dead ; and after the ceremony was concluded,
he reraained in the sarae 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 Sudhodana 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]]accorapanied, she might be admitted to profession. It was
clearly perceived by the sage that if these females were admitted to

310 A MANUAL OF BUDHISM.
profession, they would derive therefrom immense advantages ; and
he saw also that it was the practice of former Budhas to adrait
them ; but he reflected that if they were admitted. It would per
plex the minds of those who had not yet entered into the paths,
and cause others to speak against his institutions. He, therefore,
thought it would not be right to accede to then request at once, and
said, "Women, seek not to enter ray iramaculate 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 Kiitagara-sala, 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 frora 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 raanner that would he attended with fa
tigue ; and they, therefore, set out for Wisala on foot. Previously
they had thought It a great thing to have to descend from the upper
to the lower story of the palace ; they were only accustoraed 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 direc
tions to look at thera. Some prepared food, and requested they
would do them the favour to partake of it ; whUst others brought
vehicles and litters, and entreated that they would raake use of
them ; but they resolutely refused to take advantage of these kind
offers of assistance. The distance from Kapila to Wisala was
fifty-one yojanas. It was evening when they arrived at the wihara
In which Budha was residing ; they did not enter within, hut re-

VII. LEGENDS OF GOTAMA BUDHA. 311
mained at the outside. When Ananda saw them, with bleeding
feet, covered with dust, and half dead, his breast was full of sorrow,
and his eyes filled with tears, and he said, " Why have you come ?
For what reason have you endured these hardships ? Have the
Sakyas been driven from their city by the eneray ? Why does the
mother of Budha remain In such a plaoe?" An answer to these
questions was retumed by Prajapati ; on hearing which Ananda re
quested 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 appearanoe presented by the
princesses, at the sarae time informing him of their wish ; but he
merely said, " Ananda, seek not to have feraales adraitted to pro
fession." The priest then asked If the queen-raother was not
worthy of being admitted, but he received only the same rebuke ;
and though he thrice repeated the question, no other replj' 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 raen ? Assuredly it Is for the benefit of females as well. When
I delivered the Tirokudha-sutra, many women entered the paths, as
did also raany dewis when I delivered the Abhidharmma in Tawu
tisa. Have not Wisakha, and raany other upasikawas, entered the
paths ? The entrance is open for woraen as well as men." No
dewa or brahma would have been able to say more upon the sarae
subject to the teacher of the world, but as Ananda knew his
thoughts, he was bold, and said, " My lord. It Is right that woraen
should be admitted to profession ; when you delivered the Budha-
wansa discourse, you raade known that this was one of the institu
tions 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 perraission to Prajapati 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 proclairaed at length the
benefits that Budha had received from Prajapati In his childhood.
When he had concluded, the great teacher saw that the time had
now come in which It would be proper to adrait the princesses to
profession ; and he therefore said, " Ananda, If Prajapati be ad-

312 A MANUAL OF BUDHISM.
mitted to profession, there are eight requirements to which the
female recluses must attend.
The eight ordinances were repeated by Ananda to Prajapati and
the other princesses, and when they heard the conditions upon
which they could be admitted to profession, they were greatly de
lighted, and at once promised that all the ordinances should be
strictiy observed. They were admitted to profession in the pre
sence of the priests ; and when they had received upasampada,
Prajapati was appointed by Budha to be the chief of the female re
cluses, and to Instruct her relatives in the necessary discipline.
Not many days afterwards, when exercising bhawana, she became
a rahat ; and the 500 princesses entered the paths at the time that
Budha delivered the Nandakowada-sutra to the priest Nanda. The
number of the feraales 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 wiweka,
or solitary meditation.
On a certain occasion, when Budha was surrounded by his disci
ples, Prajapati 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 ; raay you never decay or die ; may you exist a whole
kalpa, that you may continue to bless the world." AU 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 srawakas raany In nuraber." 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 raeet him ; as from the time he had driven away
the pestilence, the citizens had held hira In great respect. During
his residence there he took up his abode in the Kutagara-sala,
where he was visited by Prajapati ; and the queen-raother, after
returning to her own wihara, and pondering In her mind over what
she had seen, thus reflected : — " Budha is the glory of his srawakas.

VII. LEGENDS OP GOTAMA BUDHA. 313
and the srawakas are the glory of Budha. I raust look to see if
any of thera have ceased to exist. I see that none have ceased to
exist since the prince SIdhartta became Budha. I raust now look
to see whether any of the srawakas are near the attainment of this
state. I see that it will soon be attained by Anya-kondanya,
Seriyut, and Mugalan. I am now 120 years of age, though in ap
pearance I am as young as when I was a maiden of sixteen ; my
teeth are perfect, and ray hair is not grey ; but it is raeet 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 adraitted to the city of peace." The earth raoved
as these reflections passed through her raind, which was perceived
by the 500 princesses ; and when they enquired the reason, she in
forraed them of the resolution to which she had oome. They re
plied that they had all been adraitted to profession at the sarae tirae
as the queen-mother, since which they had all Hved together, and
she had been their guide ; and they now wished to attain nirwana
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 re
paid rae in a way that no other son can assist his parent ; I have
sheltered you frora the sun and storra, and you have protected rae
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 wdll become cattle, ants, and other raean crea
tures ; 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 nirwana. 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 Anotatta lake needs not to be purified ; the chlntama-
nlkya 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-raother need to be forgiven, as there Is nothing to
forgive. It is not requisite that those who have seen nirwana
should forgive eaoh other. Yet as you have requested it, and it is
the custora of the Budhas thus to forgive, what you seek Is granted,
as what you have asked is good. Therefore, be the first to enter
nirwana ; and thus obtain the pre-eminence over all my other sra-

314 A MANUAL OF BUDHISM.
wakas, as all the stars are eclipsed by the superior light of the fuU
raoon." Anya-kondanya, Nanda, Rahula, the 500 princes, and
others were present ; and Ananda, as he was not yet a rahat, wept.
But the queen-raother told hira it was not a proper tirae in which
to indulge In grief, as she was about to obtain a great privUege.
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 woraan to attain nirwana
raight be reraoved. Then Prajapati rose Into the air many times,
and declared in suoh 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 raany 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 raore wonders
did she perform, by the power of dhyana and kasina ; making an
iraage of herself so large that it reached to the brahma-loka ; causing
a darkness that everywhere prevailed ; taking the waters of the four
oceans, and hiding them in the hollow of her hand ; and making
figures in the sky of elephants, Hons, &c. When the whole was
concluded, she descended to the earth, and worshipped Budha ;
after which she remained for sorae time in adrairation of his mouth,
footstep, and other beauties, and then retired, with her attendants.
Having perforraed the four dhyanas frora the beginning to the end,
and from the end to the beginning, the chetana 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 dewas
going to Budha said, " The death of Prajapati and the princesses
Is like the passing away of the raoon 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-
raother had attained nirwana, and to sumraon thera to her creraation.
All who wished to corae 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 Gotama Budha. Wiswakarmraa brought 501 golden litters
through the sky, and the bodies were carried In them by the
guardian dewas to the place of burning ; an honour this, which was

VII. LEGENDS OF GOTAMA BUDHA. 315
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 prin
cesses were entirely consumed, but that that of Prajapati remained
like a heap of pearls, which Ananda carefully collected, and placed
in the alras-bowl of Budha.
43. The wicked Devices of Diwadatta and Ajdsat.
In a former age, Dewadatta became the enemy of Bodhisat ; and
from that time, until he became Budha, the enmity continued
through every successive birth. He was bom in the city of Koli,
as the son of Supra-budha, and his raother was one of the sisters
of Sudhodana. By the power of dhyana he became a rishi, so
that he could pass through the air and assume any forra. Others
who attained this state were released by It from birth, but to hira it
was only as a curse. When the overflowing bile of a dog ap
proaches his nose, he feels a courage so great that he will attack
even an elephant, though it be to his own certain destruction ; so
Dewadatta, 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 faraily, 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 rayself 500 disciples ; but before
I can do this, I must persuade sorae 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 Ajasat, 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 hira over, and then I oan easily procure a large
retinue." When the queen of Birasara, 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, and she Informed
hira. The king was greatly pleased that it only concerned hiraself,
and having procured a golden dish and a sharp Instruraent, 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 re-

316 A MANUAL OF BUDHISM.
stored 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 heing reported to the queen, she went
to one of the royal gardens, and tried by compression to destroy
the fruit of her worab ; 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 chUd might prove to b.e 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, on seeing him, no longer
sought his death, but loved him -with a sincere affection. The name
given to him was Ajasat, because previous to his birth he was de
clared to be the enemy of his father. At sixteen years of age he
was made sub-king.
At the tirae that Budha resided in Kosarabse, Dewadatta went to
Rajagaha alone, where he reraained in the Jetawana wihara a single
day, after whioh he assumed the appearanoe of seven nayas, and
went through the air to the place where Ajasat was sitting with his
attendants. Here he transformed himself Into the appearance 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, forraed of the seven nayas. Ajasat was greatly terri
fied, 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 Dewadatta told him not to he
afraid, and informed him who he was ; and Ajasat said If he would
not frighten hira in that way, he would become his disciple, and
worship hira. On hearing this, Dewadatta took the form of a re
cluse, and from that time the two princes became great friends.
Ajasat built a wihara ; and Dewadatta had soon 500 disciples, aU of
whom were provided for by the prince. The wihara was built upon
the bank of the river Gaya. At this time he lost the power of
dhyana. The dewa Kakudha inforraed Mugalan, then at Kosambse, of
what had taken place ; and the priest made it known to Budha,

VII. LEGENDS OF GOTAMA BUDHA. 317
who said, " The boar roots up the earth, and eats mud ; the elephant
tries to do the sarae ; but his body swells, and he dies ; so also De
wadatta, by trying to imitate me, wUl bring about his own destruc
tion." Soon afterwards Budha himself went to Rajagaha, when he
was visited by Dewadatta and his 500 disciples. The prince said, '
" Kings have sub-kings ; as you are the king of the dharmraa. It is
right that you should appoint a sub-king, and I request that this
office may be given to me;" but Budha replied, that Seriyut and
Mugalan were his principal disciples, and asked him if the snipe
had power to draw the weight of an elephant. Dewadatta 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, Dewadatta said to
Ajasat, " In forraer 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 raay 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. The nobles
knew from this agitation, and the sight of the weapon, that his in
tention 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 hira, and told hira It was not necessary for him
in that manner to becorae a rebel, as he would deliver to him the
whole kingdora ; and accordingly he commanded that Ajasat should
be proclairaed king. When the prince inforraed Dewadatta of what
was about to take plaoe, he was greatly displeased, and said that if
Birasara was perraitted to live, he would undoubtedly atterapt 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 Dewadatta recommended him to confine
the king, and deprive him of food. This was done, and only the
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 dis
continued ; and after this the queen took a small portion of food
tied up in the top-knot formed by her hair. Then Ajasat forbade

318 A MANUAL OF BUDHISM.
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 littie
nourishment with his tongue ; untU this also was discovered, and
she was entirely prohibited from having access to the place of his
confinement. At their last interview, she reminded hira 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 hira. 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 sowan. Then he coraraanded that
the king's feet should be cauterized, and rubbed with salt and oil,
to prevent hira frora 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, biit told him to
do as he had been comro-anded ; but the poor raan wept as he per
formed the operation. How was It that one who had entered sowan
was thus to suffer ? In a former birth he had walked with his
sHppers 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 caUing
upon the three gems, he died, and was bom as the dewa Janawa-
sabha, In the loka 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 hira inforraed him of the birth of his
son ; and when he had read it, he felt the rising of paternal affec
tion, and thought, " In this manner my father raust have felt when
my own birth was made known to him ; " his heart 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, in
forming him that his father was no more. On hearing this he went
to the queen-raother, and asked her if his father had expressed
pleasure when he was born. The queen Informed hira that his
father was not only greatly delighted when he received a son ; but

VII. LEGENDS OF GOTAMA BUDHA. 319
when Ajasat 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 re
spect to the sanctity of the place. The prince wept bitteriy at the
burning of his father's body.
About this time Dewadatta sent to Ajasat, now king of Rajagaha,
to request a band of skUful archers, that they raight slay Budha.
The king called Into his presence 500 archers, frora whom he chose
thirty-one who were raore expert than the rest, and sent thera to
the priest, saying that they were to do whatsoever he commanded
thera. On their arrival, Dewadatta 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 Gijakuta
wihara, for the accomplishment of which he would receive a pro
portionate reward. 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 kiU these four, and six
teen others to kUl 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 kUled. Early in the moming 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. Afterwards, in the hall
of the wihara, 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 raanner overcorae, went towards him, and offered worship, con
fessing that what he had done was at the Instigation of Dewadatta ;
and when he requested forgiveness, Budha said bana to him, and he
entered the path sowan. The other archers. In a little tirae, carae
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 corapany was unable to see the other, their eyes being
purposely closed by the sage, they heard bana, by which they also

320 A MANUAL OF BUDHISM.
were enabled to enter sowan ; after which they became priests, and
rahats. (Milinda Prasna.)
At another time, Dewadatta, frora the top of the Gijak6ta rook,
by the help of a machine, hurled an immense stone towards Budha,
at a time when he was passing underneath, with the intent to kiU
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 (ooymum gratissimuni)
fruit. Budha suffered much from the wound, hut 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 de
stroyed by a human being, and he therefore resolved to let loose
upon him the Nalagiri elephant, an animal exceedingly fierce and
cruel. At the request of Dewadatta, the king commanded the
keeper of the elephant to obey his orders, and to let the animal
loose on the next day In the street of the oity, when Budha came to
receive alras. The elephant drank daily eight measures of arrack,
but Dewadatta comraanded that In the raorning he should have six
teen. The next day a royal proclaraation was Issued that no one
should appear In the streets ; all the citizens were to reraain within
their houses. The upasakas, on learning what was intended to
take plaoe, went to the wihara and requested Budha not to visit the
city next day, as a great danger awaited hira ; 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 upasakas saw that they could not change his
resolution, they went away. The next morning he caUed Ananda,
and told him to Inform the priests of the eighteen wlharas 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 erainence ; the former that 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 re
ceive 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

VII. LEGENDS OF GOTAMA BUDHA. 321
walking. The priests entreated Budha to escape, as the savage
aniraal was unacquainted with his merit, and was evidently set on
his destruction ; 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 sirailar requests, but they
were not granted. At last Ananda went a little in front of Budha,
who thrice commanded hira 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 a little child wan
dered Into the street, and the raother, without any apprehension of
the danger In whioh 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 towards him ; the effects of the arrack in a moment passed
away ; and the pacified beast approached him in the gentlest
raanner, 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 ele
phant, 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 sowan. The mul
titude, on seeing this great wonder, made a noise in approbation
like the voice of the sea, and the olapping of their hands was like
the thunder. They took off their ornaments and put them upon
Malagiri, who from that time was called Dhanapala ; and 84,000 of
the people entered the path anagarai. As Budha had there per
forraed a rairacle, he reflected that It would be Iraproper to seek
alras In the same place, and in consequence retired to the Jetawana
wihara, 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 Ajasat was seated
upon a throne, In the midst of all possible raagnificence. 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

322 A MANUAL OF BUDHISM.
ashamed to teU them, though he felt as if his body had been jierced
by a hundred weapons. It was a beautiful night ; but he was not
at ease, and he enquired of the nobles who were near hira 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 naraing 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 recoraraend. He was sUent 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 mention the narae of Gotama, It would only add to the confusion.
It was also his idea that If the king went fu'st to converse with the
tirttakas, he would learn their nothingness, and would then be
better disposed to Hsten to the truth. But the king becarae in
creasingly sorrowful, as those only spoke whora he wished to be
sUent, and those were silent whom he wished to speak ; and at last
he said openly to Jiwaka, " Why are you sUent when others are re
commending their teachers ; have you some cause of dissatisfac
tion ? " 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 wihara
In which Budha was residing, he began to recount his virtues.
After this he said to the king, " Budha resides 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 are at liberty to visit hira, and
put to hira any question whatever, with the certainty that it wiU be
answered." The heart of the king became joyful as he Hstened to
these words, and he resolved at once to go to the wihara, accom
panied by Jiwaka alone, for which purpose he comraanded his ele
phant chariot to be prepared. He had horse and other chariots in
great numbers, but he preferred the elephant chariot upon this oc
casion, as being raore respectful to Budha, and as making less noise.
But the noble reflected that kings have many enemies, and that If
any harra were to happen to Ajasat, he alone would be blaraed.
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 accompanied the

VII. LEGENDS OF ' GOTAMA BUDHA. 323
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 raight be some araong them who possessed the
merit of which the monarch was deficient, he caused it to be pro
claimed through the city that the king was about to visit Budha,
and that any one was at liberty to join the procession. At the ap
pointed tirae 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 Gijakuta rock was the garden of Jiwaka, and
as it approached the wihara the rausic, suddenly ceased to play.
The king became alarmed ; and not knowing the cause why the
noise in a raoment 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 eaoh 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 raercy, were extended to the place where he
stood. At this the king again becarae alarmed, so that his body
broke out into a profuse sweat, as he reraerabered the many acts he
had done in opposition to Budha. But on recovering hiraself, he
expressed to Jiwaka his adrairation 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 hira when he saw him
in the midst of his disciples, it was the raanner of kings to appear
ignorant, and he asked Jiwaka by what token he should recognize
the teacher. The noble thought this was Hke asking where the
earth was ; or Hke a raan looking In the sky and asking where the
sun or moon was ; or like a man at the foot of Maha Meru asking
where there was a mountain. Then said Jiwaka, making a pro
found obeisance to the sage, " O king, this is our all- wise Budha ; "
and the king saw him seated near the centre piUar at the eastern
end of the wihara. Not a single priest looked towards the king ;
t2

324 A MANUAL OF BUDHISM.
they remained unmoved, like the lotus flowers upon the surface of
a lake on a calm 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 sarae 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 streara descends from an elevated place
to the lower plain, so do your thoughts wander from rae towards
your son." The monarch was by this raeans 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 have
raurdered my father, the friend of Budha ; I have tried to murder
Budha hiraself; I have joined the wicked corapany of Dewadatta,
his eneray ; and yet he speaks to rae thus kindly." He then wor
shipped the sage, but did not worship the priests, as in that case he
would have had to tum 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 ele
phant and subdue the horse ; they collect wealth, and have families ;
they are charitable, and acquire raerit ; thus they have the beneflt
of both this world and the next. But the priests have no farailies ;
they go with the alras-bowl from door to door, and endure raany
hardships ; by this means they secure a reward in the next world,
but what benefit have they in this ? " 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 Indiscriralnately to
all; he, therefore, hiraself put a question to the king, and said
" Have you ever put the sarae question to other teachers ; if so,
did you receive satisfaction from the answers they gave?" The
monarch replied, " When I raade the sarae enquiry frora Purnna-
kasyapa 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 del in suoh a garden. I
asked one thing, and his reply related to another. I received no
satisfaction frora 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 raerit ; he thinks thus — The king is a man ; so am I ¦ the
king's wealth Is like that of the dewas ; I have only a small pittance

VII. LEGENDS OF GOTAMA BUDHA. 325
In comparison. I cannot give a thousandth part of what he can,
were I to give continually to ray life's end. I will therefore be
come a priest. Now when suoh a one embraces the priesthood,
and keeps the precepts, can you caU him as aforetime, and bid him
do the work of a servant ? " The king : " No ; I must worship
hira, and make to him offerings." Budha : " Then there Is one in
dividual who is benefitted, even in this Hfe, by becoming a priest.
But I wIU give you another instance. You have a husbandraan ;
but he wishes to gain the same respect as the king. He, there
fore, leaves his farm, and becomes a priest. Can you then, O king,
comraand hira to take the plough and prepare the ground?" The
king : " No ; so far from this, I raust worship hira." Budha :
" There Is yet a greater reward even than this ; the priest enters the
paths and becoraes a rahat ; than this there can be no greater pri
vUege." This may be learnt at greater length In the Saraanya-
sutra, 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 Hghting 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 rehnquish the protection of the dharrama ;
I wiU subrait to the cutting off of my head rather than deny
Budha, or the Truth, or the Associated Priesthood. I wUl 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 raanner, with his face towards the sage ;
and on entering the oity proclaimed to aU the excellency of Budha.
When Ajasat had left the wihara, Budha said to the priests,
" Had not the king murdered his father, he raight this day have
entered the path sowan ; even now, as he has taken refuge in the
three geras, he wiU be saved from the hell Awichi, where otherwise
he must have remained a whole kalpa ; but he wiU have to go to
the Lohakurabha-l&ka, where he wUl remain 60,000 years, the half
of this time in going from top to bottom, and the other half in re
tuming from bottora to top. After this he wUl enjoy the happiness
of the dewa-lokas during a kap-laksha, and at last become the Pase
Budha Wijitawisesa." Though the king had not been able to
sleep frora the time he murdered his father, this affliction now passed
away. After this event he greatly assisted the three gems, and

326 A MANUAL OF BUDHISM.
among all who have faUed in obtaining an entrance Into the paths,
there has been no one equal to Ajasat. (Amdwatura).
45. The Destruction of Diwadatta.
As it was through the persuasion of Dewadatta that Ajasat was
induced to murder his father, the nobles, who now saw the supe
riority 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
wihara. The supplies being thus cut off, his 500 disciples 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 Kokalika, Katamo-
ratissa, Khandadewaputra, and Samuddadattaya to espouse his
cause. Accompanied by these four priests, Dewadatta 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 ara the nephew of
Sudhodana ; I have now flve more requests that I wish to make."
Though Budha knew the thoughts of all beings, he asked, smiling,
what they were. Dewadatta replied, " I request that in future the
priests be forbidden to reside In wiharas that are near villages and
towns, and be required to retire to the forest, according to the ordi
nance aranyakanga.'' 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 reraain many years. For this reason.
Araong those ordained, there are raany persons of the royal, brah
raan, and merchant castes, who were previously unaccustomed 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.
Feraales, the young, and the weak, could not observe it ; and there
fore 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 rook, or in a cave, are equally ray children.
What is your next request ? " Dewadatta : " I wish that a com-

VII. LEGENDS OF GOTAMA BUDHA. 327
mand be Issued, requiring the priests to eat only such food as they
receive when going with the alms-bowl, according to the ordinance
pindapatikanga, and forbidding them to eat what is brought by the
people to the pansals." Budha : " This cannot be ; how oan 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 Dewadatta requested Budha to forbid the
priests to make a robe of anything besides what was taken from a
cemetery, according to the ordinance pansikulakanga. 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 ceraetery ; it would raake thera sick ; and if
the faithftil were not allowed to give robes, how were they to acquire
merit ? " Dewadatta : " Then require all the priests to observe the
ordinance werkshamulakanga, and make thera live at the root of a
tree ; never suffering them to enter a house covered with straw or
protected by a roof." Budha : " Were this ordinance to be en
forced 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 residences for the priests ? " All the requests thus made
by Dewadatta were refused, and he proceeded to the last proposi
tion It was his intention to recoraraend. " It wUl be well," said he,
" to Issue an order that no priest be perraitted 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 dharmraa 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 leam 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
becorae rahats at the foot of a tree, and others in pansal| ; some
when they are clothed in what they have taken from a ceraetery,
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 he a hindrance in

328 A MANUAL OF BUDHISM.
the way of those who are seeking nirwana ; but It is to reveal this
way that the offloe of the Budhas is assuraed."
The requests raade by Dewadatta being all refused, he retired to
his own wihara at the head of the river Gaya, with his four com
panions, and was soon joined by other dissatisfied priests, so that
the nuraber of his disciples again amounted to 500. When Budha
saw that the time to reclaim the 500 priests had arrived, he cora
raanded Seriyut and Mugalan to visit their wihara, and exert their
influence for this purpose. On the arrival of the agra-srawakas,
Dewadatta was in the midst of his priests saying bana In Iraitation
of Budha, and, when he saw thera, he gladly gave thera perraission
to enter, as he supposed they had come to join his party ; but K&-
kalika said that it would be better to require them to keep at a dis
tance, as it was most probable they had corae to do hira sorae injury.
The one was placed on the right hand of Dewadatta and the other
on his left, and Kokalika occupied the plaoe of Anyakondanya,
according to the arrangement when bana was said by Budha. After
he had proceeded a little tirae, Seriyut said that he must be fatigued,
and began to say bana in his stead, but in such a raanner, that aU
the priests became rahats, with the exception of Dewadatta, 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 Ko
kalika ; 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
hira, they were unable to induce him to alter his intention, as he
knew that the great teacher felt no enraity towards hira ; and when
they saw that he was deterrained, they took hira in a litter, and
conveyed hira to the Jetawana wihara. The priests Inforraed Budha
of his approach, but he said, " Priests, Dewadatta wUl 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 criraes are so great," said he, " that ten, or
a hundred, or even a thousand Budhas would be unable to assist
hira ; you will quiokly see what will befall hira." When near the
wihara, the disciples put the litter upon the ground, whUst they
washed theraselves in the tank. The eagerness of Dewadatta to
see Budha was so great, that he rose frora the litter, though he had
been unable to move for some time previous ; but when he put his

VII. LEGENDS OP GOTAMA BUDHA. 329
foot to the ground, flaraes carae from the Awichi hell, and en
wrapped his body In their folds ; flrst his feet, then to his middle,
and at last to his shoulder. In terror he cried out, " Take me,
chUdren ; take me ; I ara the brother-in-law of Budha. Oh Budha !
though I have done all these things against thee, for the sake of our
relationship, save me ! " He also repeated a stanza in praise of
Budha, by whioh he received the assistance of the three gems,
whioh will benefit him eventually ;* though he now went to hell,
and received a burning body, 1,600 miles high.
46. The History of Prince Sunakhdla.
The Lichawi prince Sunakhata 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 inforraed. By this
means he was enabled to obtain the eyes for which he wished, and
to see the glories of the dewa-lokas. Soon afterwards he enquired
what he raust do to obtain divine ears, that he might hear the voices
of the dewas ; but Budha did not Inform him, as he saw that In a
former birth he had raade 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 Inforraation." 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 any
thing he had ever said ; but he replied that it was not ; it was
because he would not give him the inforraation he wished to receive.
Budha told him that if all he wished to know were declared to hira,
it would not enable him to becorae 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 hira, " The citizens on hearing It
will say. The sarae mouth that formerly declared hiraself 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 becorae a laio. Thus the people will flnd out your design, but
will continue to trust in the dharm.ma."
At one time Budha went with the alras-bowl, to the village called
Uturu ; and to the same plaoe went Sunakhata and other Lichawi
* In a future birth, Dewadatta wUl become the Pase Budha, Sattissara.

330 . A MANUAL OF BUDHISM.
princes. In this village were K&rakhatti, 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 using his hand ; and lay In ashes. The prince thought,
when he saw hira, " This man has no clothes ; he takes his food
frora the ground without using an alms-howl ; were he to becorae a
priest, the rest of us would be put to shame (by his superior self-
denial)." Budha, perceiving that he followed just after whatever
he saw, that he had no stability, asked him why he thought thus
foolishly ; but Sunakhata supposed 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 dewas should possess the
rahatship ; it was for this that I fulfilled the pararaitas ; I have no
wish whatever to confine the privileges of the rahatship to myself.
You, indeed, appear to think that you are already a rahat ; you
must leave this error, or It will bring to you great sorrow. In six
days the ascetic will die, and will becorae the asur 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
hiraself to find it ; and you are at liberty to make enquiries from
himself relative to those things." After Budha had returned to the
wihara, Sunakhata went to K&rakhatti, and Informing him what
the sage had said, told him to be careful relative to the food he eat,
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
araong which he was lying ; and said that Gotaraa had declared
these things on account of the enmity he bore him ; but that the
words of an eneray were not to be regarded, and he should not on
account of these things alter his usual course. However, as Sunak
hata 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 sorae pork, and took It to the plaoe 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 rose up, and resting on his
elbows and knees, he eat it ; but he was unable to digest It, and
died the same night, becoming an asur as Budha had said. Though
he thus died, his friends thought that they would still prove the

VII. LEGENDS OP GOTAMA BUDHA. 331
falsity of G&tama's declaration, and for this purpose took" his body
to another place to bury hira ; but they were not able. As they
were carrying him through Kiranatharaba the bier broke, and they
were obliged to leave hira 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 hira " I am the asur
Kalakancha." After this he went to the wihara, and when Budha
asked him If all things had not happened according to his predic
tion,' he confessed 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
Wisala, there was a celebrated tirttaka called Kalaranamatthaka,
who had raany followers. There were seven sil, or precepts, that
he observed, to this effect : — never to put on clothes ; never to ap
proach a woman ; never to eat flesh, or rice ; never to go further
from Wisala than the Udena dfewala, on the east side ; nor further
than the G&tama dewala, on the south side ; nor further than the
Satamba dewala on the west side ; nor further than the Bahuputraka
dewala on the north side. The citizens brought him raany offerings.
Sunakhata went to him, and asked him about the three signs, the
Imperraanency, misery, and unreality of all things ; but the tirttaka
said that he had no time to answer suoh 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 retumed
to Budha, the sage asked him If he did not boast much of his ho
nourable 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 corae to destruction ; in a little time he will break all his pre
cepts and die." The declaration of Budha was true, as all that he
had said carae to pass.
There was another noted tirttaka, called Pathlka, who said, " Go
tama is a famous reasoner ; I ara the same ; I must argue with him ;
If he be sixteen miles off, he must corae eight miles, and I wUl go
eight, to the place of contest ; were either of us to exceed this dis
tance, even by a single footstep, the person so doing would loose ;
if Gotama exhibits two wonders, I will exhibit four ; I will double
the wonders he exhibits, however raany they may be." When the
citizens heard that he had so spoken, they showed him great favor.
Sunakhata also went to him, and told him not to be afraid, as he

332 A MANUAL OF BUDHISM.
was the minister of Budha, and knew that the tirttaka would be
able to exceed him in the nuraber of his miracles. When however
he returned to the wihara, Budha Informed hira 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 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-flve 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 raay turn back towards their source ; the sky raay be rent ;
the earth raay be destroyed ; and Maha Meru raay be broken to
pieces ; but the Budhas cannot utter an untruth." Sunakhata en
quired how he had become acquainted with the nature of the
conversation he held with Pathlka ; did some dewa inform hira ?
Budha repHed, " Ajita, the coraraander of the Lichawi forces, is
dead, and has gone to the Tusita dewa-loka. It was he who came
to rae and said, ' Those who assisted at my cremation went to
Pathlka and enquired whither I had gone, and he told them that I
ara born In hell because I refused fo Hsten to his doctrines, and
embraced the dharmma ; therefore, let it be proclaimed to the
citizens, oh Budha ! that I am born In Tusita ; and let it he raade
known to the tirttaka that unless he sees Budha his head will cleave
into seven pieces.' Therefore, Sunakhata, go and tell Pathlka that
after I have been with the alms-bowl to the city, I shaU come to
his residence." The prince made known to all the people, as he
went along, that Budha was about to visit Pathlka at his own
dwelling, In consequence of which, great numbers were assembled ;
but the tirttaka knew that he had been practising a deception upon
his foUowers, and that he should be exposed. If confronted with
Gotaraa ; he, therefore, ran away to the forest, and secreted hiraself
near a rook 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 frora leaving the forest.
The people, not flnding him at his residence, went to the forest to
seek him ; and were directed by a man who had seen him, to a tlra-
bari plUar. Having found hira they said, "All the princes and
nobles have gone to your dwelling that they may see your miracles;
Budha is also at the same plaoe ; therefore, come without delay."
And he said, " I come, I come," but was unable to move from the

VII. LEGENDS OF G&TAMA BUDHA. 333
rock ; so the people derided him, and went and inforraed the as
serably. Then one of the princes, with his retinue, went to the
rook, and told him that If he would come, they would assist him
against Budha ; but he raade no reply ; and the prince returning,
told the people that the tirttaka appeared as If dead. Budha also
inforraed them that If they were to take a thousand yoke of oxen
they oould not compel hira to corae ; either the ropes would break,
or his body would burst. Then one Jalaya thought that he had
the power to persuade hira ; but when he went, and told him how
all the assembly was waiting, he still said, " I corae, I corae," but
was unable to raove. On seeing this, Jalaya said to him. " A lion,
who lived in a retired 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 Hon 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 becarae 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 therefore begin to hunt on ray own ac
count ; why shonld I be contented to live on mere reraains 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 exercised was in vain ; the tirttaka oould 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 Bawdri.
Bawari was the pr&hita of Maha Kosol, and afterwards of Pase
nadi. When wishful to retire from the cares of his office, he re
quested permission to become a recluse, which the king would not
grant at flrst ; but when he saw that he had no means of preventing
him from fulflUing his wish, he built for him a residence in a re-

334 A MANUAL OF BUDHISM.
tired part of the garden, near the palace, and went to see him at
every convenient opportunity. The confusion of the city, however,
prevented hira 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 plaoe in which to build a residence for the recluse.
Taking the raoney, they went north and south, but did not find a
suitable place, untU they arrived on the hank of the Godavery,*
where they found a spot In which a recluse had lived in a former
age, sltuafed between the dominions of the kings Assaka and Mu-
laka. One lac- was given to each of the kings, for the purchase of
the ground, after whioh the nobles returned to Sewet; and collect
ing all the requisite materials, they again went to the plaoe, where
they erected a pansal, and at a little distance from it a -vUlage.
When the viUagers, 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 re
cluse 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 trea
sure, that he did not possess so much raoney, as all he had received
was given In alms ; but the brahman raade a hut at the door of his
pansal, as If resolving to reraain 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
dewa 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 In
formation, the recluse became encouraged ; and when he learnt that
Budha was then at Sewet, he sent a nuraber of his associates to
pay him a visit. For this purpose they proceeded In order through
the cities of Mulaka, Assaka, Mahissati, UjjanI, G&dhI, Dlwlsa,
Wai Sewet, Kosarabae, and Saketu. Budha perceived their ap
proach, and as Sewet was not a proper place at which to receive
thera, he went from thence to Rajagaha; and for this purpose he
* The G6d&,very is the largest river of the Dekhan, and faUs into the bay
of Bengal. The Singhalese have mauy legends relative to the contests that
formerly took place in the regions near this river between the Budhists and
Braliraans.

VII. LEGENDS OF G&TAMA BUDHA. 335
passed in order, after leaving Sewet, through Setawya, Kapila
wastu, Kusinara, Wisala, and thence to Rajagaha, where he re
mained at the Raraani-pasana wihara, which was situated upon a
rook, and was formerly a dewala. 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 eaoh 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 faraily, his peculiarities, his knowledge, and the
nuraber of his disciples. Budha at once said to hira, (before his
thoughts were uttered) "Your teacher is 120 years old; he Is of
the faraily of Prawara, but is coraraonly called Bawari ; his pecu
liarities are the three maha-purusha-lakshana ;* he teaches the
three Vedas ; and has 500 disciples." Upon receiving this an
swer, before the question was put, Ajita and those who accom
panied him, were led to believe In the three gems. Budha after
wards gave him perraission to raake enquiryf about any subject
whatever, respecting which he wanted information ; and he subse
quently became a rahat. After this the brahraan Mogharaja asked
a question of Budha, but as the sage saw that he had not at that
tirae (though he subsequently received it) sufficient raerit to enable
him to enter the paths, he gave him no reply. In the presence of
the same assembly questions were subsequently asked by Tissa-
raetteyya, Punna, Mettebhutaka, D&taka, Upasiwa, Nanda, Hemaka,
Todejrya, Kappa, Jatukanni, Bhadrawudha, Udhaya, and Posala, 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
retum, and knew hy their appearance that they had become priests,
and that a supreme Budha existed in the world. Joyfully he re
ceived the intelligence they conveyed ; and by the favour of Budha
he was enabled to enter the path anagami, and his 500 disciples
entered sowan. (Amdwatura.)
* 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.
_ t The questions proposed by Ajita, and by the other individuals men
tioned in this section, appear in the P&r&yana-s<itra.

336 A MANUAL OF BUDHISM.

48. Budha visits the Brahma-I6ka.
W^hen Budha resided at the city of Ukkatha, he perceived that
the brahma Baka was a sceptic. It was his idea that the Brahraa-
l&ka 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 brahraa-l&ka
that he might convince him of his error, and enquired of him If
these were the opinions that he entertained. The dewa Wasa
wartti-raara had perceived his intention ; and resolving to prevent
its being fulfilled, he also went to the sarae loka. 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 Meru, 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 aniraals ; and
the dewa said, " Were there not sramanas before you who taught
the impermanency of the world ? and yet after teaching that aU
things are impermanent, they went to hell. There were brahmans
who denied this, who declared that all things are permanent, and
yet they were bom in this brahma-l&ka. It Is, therefore, better to
teach as the brahmans did. I give you this advice, that you listen
to the sarae doctrines, and you will receive the sarae reward ; but If
you reject them you wUl come to destruction." But Budha re
plied, " 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 G&tama, but they had becorae extinct; no one
could tell whither they had gone ; and that therefore it would be
better if G&taraa 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
birth he was a hermit, and resided near a river. At that time 500
merchants carae with their wagons to the sarae place, but were be
nighted. 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 whioh their lives were saved. At another time, some

VII. LEGENDS OF GOTAMA BUDH.^. 337
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 to
gether In boats to trade. Their progress was observed by a naya,
who thought to destroy them ; but the hermit assuraed the appear
ance 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-l&ka. When Baka
heard this, he confessed that It was true, acknowledged the supe
riority of Budha, and took refuge In the three gems. (Amdwatura.)
49. Mugalan attains Ninvdna.
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 recoraraended 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 consented, and was married.
After he brought his wife horae, she assisted his parents properly
for one single day ; but this was all. She soon became discon
tented ; to deceive Sumana she put filth upon the hair of his pa
rents, and said they had done it theraselves after they were combed.
As she insisted npon being allowed to retum to her village, her
husband was overcorae, and he resolved upon putting his parents
out of the way. To effect this, he took thera to a certain forest,
under the pretence of letting thera visit some of their friends ; and
when they had arrived at a lonely plaoe, he gave the reins of the
aniraals by whioh they were drawn into the hands of his parents,
and said that he raust go forward a little to see if there were any
robbers near the road, as it was a dangerous spot. He then imi
tated 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. StUl 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. Fo.r 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

338 A MANUAL OF BUDHISM.
because he was free from any other crime, in the time of G&tama he
became one of the two principal disciples of Budha.
One day when the tirttakas were met together. In the course of
their conversation one of thera enquired of the others, " Do you
know from whom it is that G&tama receives the most efficient help?"
They repHed that they did not. Then said he, " I do : it Is from
Mugalan ; and for this reason. At a certain time he went to heaven,
and asked the dewas what they had done to secure so much hap
piness ; he then went to hell, and extinguishing Its fire for a moment,
asked the dwellers therein what they had done to bring upon them
selves the endurance of so much misery. When he had ascertained
the cause of these things, he returned to the world, and proclaimed
it to raankind. Therefore, when raen 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 favor of
G&tama ; but If we can accomplish his destruction, the followers of
Budha wUl leave him and oome 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 sorae robbers
and said, " Go to the Black Rook, and murder Mugalan, who re
sides 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, frora the surarait
of the conical roof.* In this way, two raonths were spent, after
which he reraained at home ; he knew that he oould 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 hira, pounded his bones as rice is pounded in
the mortar ; then thinking that he was dead, they took hira into the
forest, threw hira down, and went awa)'. 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 nirwana, he
went through the air to Budha, worshipped him, and Informed him
of his departure. Budha enquired the reason, when he related all
* There are frequent references in the native books to buUdings of this de
scription. At Pandrenton, near Kashmir, there is an ancient teraple, sup
posed to be of Budhist origin, the grouud plan of which is a square of twenty
feet, and the roof pyramidal.

VII. LEGENDS OF G&TAMA BUDHA. 339
that had occurred ; after hearing which, Gotama 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 perforraed the same wonders as Seriyut on a
similar occasion ; he then returned to the cave and attained
nirwana. (Sdleyya-siitra-sanni.) 50. The Punishment of Supra Budha.
When Supra Budha, a Sakya prince, and the father-in-law of
G&taraa, heard that he had left his wife, Yas&dhara, and become
Budha, and also, that although he had received his son Dewadatta
into the priesthood, he had not given him any office suitable to his
rank, and had m.oreover spoken evil of him before the world, he was
greatly enraged.* One day as he was Inforraed that Gotama was
about to proceed to a certain place, he resolved to prevent his jour
ney, and for this purpose remained 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, " G&tama is younger than I ; he is my son-in-law ; in
form him, therefore, that It is his duty to raake 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 raessenger privately to hear what
G&taraa said when the obstruction should be reported to him.
Though he had not smiled from the time he became Budha, he
.smUed now; but though he srailed, he did not .show his teeth, or
make a noise like sorae, as If water were poured frora the raouth of
a vessel : rays carae from his raouth Hke 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 raust 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 inforraed the king what Budha had said. On hearing It, he
said, " Our son-in-law wiU not say that which Is false ; never
theless, we will prevent this occurrence by a stratagera ; until the
* This story is cited as an instance of drishta-dharmma-wedya-kusala-
karmma. z 2

340 A MANUAL OF BUDHISM.
tenth day be past, vce will not go near the lower story of the pa
lace ; we will reraain In the upper story ; there will then be the
boards of the floor beneath us, and not the ground, so that his de
claration cannot take plaoe." 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 eaoh, that if he attempted to descend they raight 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 cer
tainly 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 hira un
less 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 raeans of the king's demerit. The guards caught
hold of hira to convey hira to the upper story, but instead of this
he was precipitated to the ground. As the guards looked below,
they saw the earth open ; flaraes carae frora Awichi, enveloped him,
and carried him away. — (Sadharmmaratnakdri.)
51. The Princess Yasddhard-diwi attains Nirwdna.
The princess Yas&dhara-dewi, who had been the wife of Bodhisat
in many generations, and assisted him in the fulflUing of the para
mitas, was born on the same day as the prince Sidhartta. At the
age of sixteen years they were both anointed at the same raoment.
When SIdhartta becarae an ascetic, the princess resolved upon fol
lowing his exaraple, but Sudh&dana, In order to prevent it, placed
guards around the city, declaring to her that the prince would re
turn ; 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 corae and take her away by force. But
although she was thus prevented frora going to the forest, she re
solved 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 eat
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 Yas&dhara-dewi, and repeated the

VII. LEGENDS OP G&TAMA BUDHA. 341
Chanda-kinnara-jataka, 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 Rahtda was or
dained, but Sudhodana 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 raade 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 becorae 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 prmcess thought
she would carry her intention into effect when Sudh&dana was dead.
She was also inforraed by Prajapati that she herself had thrice re
quested to be adraitted to profession, but had been refused by Budha.
In due time Yas&dhara-dewi becarae the rightful inheritor of all that
had belonged to Sudh&dana, Maha-raaya, Maha-prajapati, SIdhartta,
Nanda, Rahula, Dewadatta, and Supra-budha ; but she regarded
the whole with aversion, even as if It had been a dead naya tied
round her neck. Accorapanied by a thousand other princesses, she
departed from Kapilawastu, in order that she might visit Maha-
prajapati. When the Inhabitants of Kapilawastu and K&li heard
of her departure, they carae in immense nurabers that they raight
prevail upon her to remain in the palace ; but when she was still
deterrained, they brought a thousand chariots, that the princesses
might use them in their journey. Yas&dhara-dewi, however, re
plied 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
fied on horseback, but he went away by stealth, and wished to
escape quickly from his pursuers. The distance between Kapila
and Wisala was 49 yojanas, and after the princesses had seen Pra
japati, and been admitted to profession, they went to Sewet, where
Budha was then residing. By Budha they were adraitted to upa
sampada, on which occasion he proclairaed the merits of Yasodhara-
dewi ; In two p&yas after this she became a rahat ; and afterwards
continued to reside at Sewet, whence she went, soraetiraes, 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 consequence of which she informed Budha that she could not

342 A MANUAL OF BUDHISM.
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 sarae, and she was obliged to go to Rajagaha.
These gifts were received through the merit she had acquired in
former births, when Bodhisat, with her full consent, gave away his
possessions. On the evening of a certain day, as Yas&dhara-dewi was sitting
alone, she thus thought: "Nanda, Rahula, Seriyut, Mugalan,
Khema, Uppalawamna, Sudhodana, Prajapati, and Anya-kondanya,
have entered nirwana. I was bom 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 wdll attain nirwana. I will, therefore, request permission to
obtain this privilege from Budha." At the moment this resolution
was forraed, the earth shook, whioh was perceived by the other
princesses ; and as thej' knew the cause, they proceeded to the
residence of Yas&dhara-dewi, and accompanied her to the wihara
of Budha. From the sage she asked forgiveness for the faults she
raight at any tirae have coraraitted, and then presented her request.
Budha said, " You are the most virtuous of women ; but from the
tirae you becarae a rahat, you have not performed any miracle, so
that sorae persons have doubted whether you are a 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 rainds of such of the
faithful as were not yet free frora evil desire. She, therefore, re
lated the history of her forraer births, then rose into the air and
worshipped Budha ; In this manner she rose and descended many
tiraes ; and performed many other wonders, in the presence of men,
dewas, and brahmas. The discourse that she delivered was upon
the seven kinds of wives there are In the world of raen. When all
this was concluded, she retired to her own residence, and In the
same night, whilst passing frora dhyana to dhyana, saw the city of
peace.

VII. LEGENDS OF G&TAMA BUDHA. 343
52. The Death of Budha.
When Gotama was about to receive nirwana, in the city of Ku
sinara,* he paid a visit previously to the city of Pawa, attended
by a vast concourse of priests. f At this place he reposed for a
short time, in the mango garden of Chunda, the smith ; who, de
lighted with the honour thus conferred upon him, came without
delay to offer worship ; after which he invited the 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 dewas of the universe, who
exclaimed, " From the time that the rice-mixture presented by Su
jata 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 nirwana : even In many miUions of
years the acquisition of the Budhaship is accomplished with
difficulty." Then collecting together whatsoever is of the most
grateful flavor In the four great continents, they Iraparted Its rich
ness 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 whora no arlthraetic can corapute, in number
infinite, he commenced his journey towards Kusinara ; hut the pork
that had been presented by Chunda, frora sorae hidden cause, pro
duced a diarrhoea (l&hlta pakkhandlka) In his body, and he endured
* There is in Assara a district caUed Koch Yihar, or Coos Beyhar, derived
frora Kusha Yihar, which is by some supposed to be the Kusiukra, at which
Budha expired. By others it is placed at Hurdwar, not far from Delhi.
There is a Kusina laid dovm in Harailton's Map of Nepaul, which may pos
sibly be the same place. Csoma Korosi 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 smaU. In a temple at this place Hiuan thsang saw a picture represent
ing the death of Budha.
t 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 DighanikS.yo of the Suttapitako ; and Turnour calls it
" perhaps the most interesting section in the Pitakattayan."
X Chunda was charged by Budha, who knew his intention, not to allow
any portion of the pork to be given to the priests who accorapanied 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.

344 A MANUAL OF BUDHISM.
the most Intense suffering.* By his divine power he subdued the
pain, then retired a little way frora the road, and rested near the
foot of a tree, saying to hia attendant, " Ananda, I ara 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 pro
ceeded on his journey and preached to the prince Pukkusa, giving
him the benefit of the protective forraulary. The prince presented
him with a couple of robes. Interwoven with gold, that were -wrap
ped about his person. When he arrived at the river Kukuttha he
bathed, causing rays to emanate from his body and robe, that ex
tended 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 unable to move withont
the utraost difficulty, from the tirae that his body was seized by the
disorder. All this was endured that he raight shew to the young
the vanity of their strength, and to those cleaving to existence the
sorrow connected therewith ; and that he raight make known to aU,
that none are exerapted 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 raisery of existence to the
beings in the world that he said, " Ananda, I ara 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 twelve railes, he was obliged to rest five-and-twenty times
before he could accomplish the joumey. At last, after repeated
efforts, he reached a mango grove, near Kusinara, on which he
said to Ananda, " Speak in this manner to the smith — 'Chunda, as
Budha, frora having eaten of the pork you presented to him will
attain nirwana, you will receive on this account an iraraense reward ;'
and If he should still appear doubtful, say to him again, ' Chunda,
* 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 infiicted on them by the disciples of
Budhism, in eating swiue's flesh, contrary to the priraitive laws of Budh."
This custom may have arisen from some perversion of the legend contamed
in the text.

VII. LEGENDS OF GOTAMA BUDHA. 345
you will most certainly receive this reward ; I heard It from the
lord of the universe ; it was from the sacred raouth I received my
inforraation.' 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 Incoraparable wisdom, an offering was
presented to him by the daughter of Sujata ; and now before he at
tains to the final rest of nirwana, another offering has been made
by Chunda. These are the two raost estiraable gifts. The raerit
acquired by the Illustrious Chunda, will endure long, and be ex
ceedingly great. Thus, Ananda, the doubts of him who presented
the pork will be removed."
When the dewas 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 that
It was In every respect desirable and excellent. On this account, it
oould not be the pork that was the real cause of the illness of
Budha. The eleraents of his body had become indurated by ex
treme 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 bums with more destructive
fierceness ; or when to a coraraon streara is added the volume of
water poured down by the raging storm, its course Is swelled to an
Irapetuous torrent ; or when more food is taken into the storaach
already filled to repletion, the effects of indigestion are more clearly
developed. We must not therefore, blarae the ordinance of alms
giving, as if this were the cause of the disease.
After leaving the mango grove, Budha crossed the HiranyawatI,
and entered the garden of sal trees, called Upawarttana, near Kusi
nara, 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 He 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 nirwana ; alas, in his last moraents -we were not per
mitted to feast our eyes on his sacred presence ; we did not hear
bana, though he approached so near us ; we had no opportunity of

346 A MANUAL OF BUDHISM.
rendering to him our homage ! ' They will thus be brought to en
dure much sorrow. Therefore, go, and inform them of our arrival."
In compliance with this coraraand, Ananda went to the place at
which the princes were most usually to be found, and said, " Most
excellent sirs, our Budha 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 moraents 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 Tatagata
will soon be no raore ; the eyes that have looked upon all our sor
rows will now becorae dira ! " Sorae 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 do-wn,
and rolled upon the ground in every direction ; they cried out aloud ;
and there was a grevious mourning. Incessantly did they weep as
they went towards the grove, and when they arrived in the pre
sence of Budha, they threw themselves prostrate before him. In
order to appease their grief, he gave them a suitable exhortation,
and at this time the ascetic Subhadra attained rahatship.
The dewas and brahmas frora the ten thousand sakwalas being
asserabled, Budha said to Sekra,* " Oh, divine Sekra ! ray religion
will abundantly flourish in Ceylon ; Wijaya Bahu, son of the mo
narch Siha Bahu, will proceed thither from the land of Lada, with
500 nobles, and there reraain ; therefore, take that prince and his
kingdom under thy special protection." In this raanner he de
livered 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 furtherraore 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 perraission to declare thera now ; otherwise, ye
raay afterwards regret that ye had not the opportunity of stating
them whUst 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 remained sUent, and
Budha proceeded, " Are there no doubts that you wish to have re-
* This account does not appear in Turnom-'s analysis of the Parinibb&na-
suttan, and is probably a comparatively modern interpolation.

VII. LEGENDS OF G&TAMA BUDHA. 347
moved? Then I depart to nirwana; I leave with you my ordi
nances ; the elements of the omniscient will pass away ; the three
geras 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 sorae tirae 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.* First there was a fold of 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 pre
sented by the princes. The flrst, 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 bumed. Every
receptacle of filth in Kusinara was covered knee-deep with celestial
flowers. On the seventh day the dewas and brahmas of 10,000
sakwalas brought flowers and perfumes, and appointed the cho
risters and musicians from their several lokas to be in attendance,
so that there was offered to the corpse of the sage all that Is pleas
ing to the eye or ravishing to the ear. For the place of cremationf
the princes offered their own coronation-hall, which was decorated
with the utraost magnificence, and the body of Budha being de
posited in a golden sarcophagusj filled with sweet-scented oil, it
was placed upon a pyre of sandal- wood, 120 cubits high.§ When
* A pine tree weis annually -wrapt up in wool by the priests of Cybele, and
with great soleranity 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.
t We leam frora Horaer that the custom of burning the dead was in use
before the Trojan war. The Jews burnt raany 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 franldncense upon his sepulchre. The
funeral pUe 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 pUe of the dead,
whUst they gave only a few crumbs when they made an offeriug iu the
temple. — Nat. Hist. xii. 18.
X According to the ParinibbS,na-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 dewas,
who theraselves conveyed it to a spot at the eastem side of the city.
§ The funeral pUe erected by Alexander for Hephaestion was 130 cubits
high ; and the cost of the whole funeral was more than 12,000 talents. — Diod.
Sic. xvu. 12.

348 A MANUAL OF BUDHISM.
all was properly prepared, the four principal kings of Malwa, who
had previously purified theraselves and put on new robes, took fire
in their hands and appHed 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 would
not ignite ; and he Inforraed thera 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, taU or short, is he a
powerful priest ? Should he be like our Budha, we shall have no
loss from his attalnraent of nirwana." At this tirae Maha-kasyapa
was already on his way frora Pawa to Kusinara ; and when the
princes heard frora what direction he was to he expected, they took
flowers and laraps 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 ad
justed his robe by leaving one shoulder bare, he thrice perambu
lated the pyre,* in a reverent manner, stopping at last In the direc
tion 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 ap
peared, emerging 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 dewas, brahmas, men, nagas, suparnnas,
garundas, and gandharwas, joined in the adoration. After this the
feet, without putting anything out of its place, or in any way dis-
* It is said that at the funeral rites for Patroclus,
" Thrice, in procession, round the course they drove
Their coursers sleek." — 11. xxiii. 13.
t " Just before a Jew is taken out of the house to be buried, the relatives
and acquaintances of the departed stand round the cofiiu, when the feet are
uncovered, and each in rotation lays hold of the two great toes, and begs
pardon for any oft'ence^ given to the deceased, and requests a favourable men
tion of them in the next world." — The Jew.

VII. LEGENDS OF GOTAMA BUDHA. 349
turbing 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 flrst. When the feet
had retired, like the rising of the sun or moon upon Hastagiri,
Ananda, and the rest of the priests who were not rahats, the 60,000
princes of Malwa, and many upasakas and upasikawas, wept with
a loud voice, and their grief was even greater than on the day when
Budha attained nirwana ; but the rahats appeased thera by repeat
ing the four truths and the three signs. By the power of the
dewas, 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
skuU. To extinguish the fire a rain came down frora the skj-,! gradually
Increasing in size, though at first It was raerely like a mist ; water
also arose from the earth, and was showered frora 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 soorohed ; the ants,
beetles, spiders, and other insects In the wood, as the fire increased,
were sent forth without harra, just as if a gentle breeze had borne
thera. The princes exarained the ashes with rods made of Ivory,
searching everywhere, that the whole of the relics might be col
lected and preserved; after which they were taken with a grand
procession to the city, and deposited In one of the principal halls.
The sacred spot was then ornaraented in a proper raanner, and con
centric circles of guards were placed around It. It was feared by
the Malwa princes that when the other raonarohs of Jambudwipa
heard of the death of Budha they would send and take away the
* An old priest, who had traveUed extensively upon the continent of
India, informed me that a brand taken frora this pyre was afterwards wor
shipped at Juggernaut. This reraark is worthy of notice, as it is weU 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 prevaUed ex
tensively in that province.
t When the vast pUe of wood collected for the burning of CrcESus was
already kindled, and the victira beyond the reach of human aid, ApoUo sent
a miraculous rain to preserve him. — Herod, i. 84 ; Ktesias, Persica, c. 4.

350 A MANUAL OF BUDHISM.
relics by force, which would be a great loss to their oity ; and it
was to guard thera frora such spoliation that the arraies 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 frora
the greatness of his grief We must therefore try to save hira 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 hira, " Sire, we have something to
mention," and when he gave them permission to proceed, a noble,
who had put aside his omaraents and cut off his hair, looked In the
direction of Kusinara, and said, " There is no one in the whole
world free frora death ; Budha has attained nirwana." 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 In
gredients, 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 dis
tracted, 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 sorrowful, 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 beneflts of nir
wana ; 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 frora your heart." 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 beneflt to indulge my sorrow In this man
ner ; the ruler of the world must have left relics ; I will go, and
endeavour to secure sorae of them as my own." He, therefore,
sent ambassadors to the Malwa princes with letters, of whioh this
was the style : — " Most fortunate princes, Budha was a king ; I

VII. LEGENDS OF G&TAMA BUDHA. 351
also am a king. He was five years older than my father Bimsara ;
they were friends from their childhood ; immediately previous to
the tirae when he attained the Budhaship he went to ray 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 sowan. Budha was my relative ; I have received his
sarana. It is, therefore, right that I should possess sorae relic of
his body, now that he has attained nirwana ; and I request that a
dhatu be sent to rae, in order that I raay place it in a dagoba, and
worship it." But imraediately after Ajasat had dispatched this
letter, he collected an army, and went in person, that if necessary
he might take the rehc hy force.
The Sakya princes of Kapila, the princes of Wisala, the princes
of AUakappa, the princes of Raraagama, the brahmans of Wettha-
dipa, and the Malwa princes of Pawa, when they heard of the death
of Budha, severally collected arraies, 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 nirwana In our city ;
we did not Invite him to come ; he carae 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 raother ; 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 Kusinara raust
necessarily have conquered, as their city was defended by an inflnite
nuraber of dewas, from its being the depository of the precious
relics. At this critical moment, the brahman Dr&ha 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 purpose he ascended
an elevated place, whence he repeated aloud 500 stanzas. At flrst
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
Hstened in silence. Nearly all present had been, at one tirae or

352 A MANUAL OF BUDHISM.
other, the pupils of Dr&ha. When he perceived that their attention
was secured, he said, " All ye kings, hear what I say ; our departed
lord, in the KshantI and Dharmraapala births, as well as in many
others, exercised the utmost patience and forbearance ; it is therefore
not right that with weapons in your hands you should atterapt to
seize his relics. Be at peace araong yourselves, and dividing the
relics into eight portions, let eaoh take one, and retire to your sepa
rate 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, frora being overcome with sorrow, prl-
-vately 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 six
teen measures, according to the measure of Magadha, of the pearl
like substance that was collected when the fire was extinguished,
and to eaoh of the kings he gave two raeasures. But Sekra Inter
fered, and enquired who was to possess the tooth from the right
side of the sacred raouth ; and when he found that Droha had taken
It by stealth, he took It from his head, and conveyed It to his own
dewa-loka, where he deposited It with the relic of Budha's hair.
At the oonolusion the brahman felt In his hair for the tooth, but it
had gone ; and he was asharaed 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 PIttall, 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 sarae time giving thera per
raission 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 hira to Rajagaha, with
a raagnificent procession, and a powerful guard ; and as they pro
ceeded leisurely from place to place, that the necessary preparations

VII. LEGENDS OF G&TAMA BUDHA. 353
might be raade for Its honourable reception, seven years, seven
months, and seven days, were occupied In the journey. The tirttakas
said that the king had brought the relic merely that he raight
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 raanner the people were endangered, they requested Sekra to
cause the king to hasten the passage of the relics to Rajagaha ; but
the dewa replied, " Among all those who are yet unpurlfied, there
is no one so powerful as Ajasat ; he will not pay any attention to
what I say ; but I will try to overcome him by a stratagera. 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
yakas 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 irrevently, but as
it was the request of the rahats, there should be no further protrac
tion 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 AUakappa, Raraagama, and Wethadipa, at
cities of the sarae name ; the Malwa princes at Pawa ; and the
Mallian princes of Kusinara, at Kusinara ; and for the vessel in
which the relics were raeasured, and the ashes of the funeral pyre,
dagobas were erected by the brahraan and the princes of PIttall.
( TKiipa-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 woiid.f
* Professor Wilson, in the Oriental Magazine for 1825, quotes no less than
eleven authorities, every one of whieh estabUshes the era of Budha more
than 1000 years B.C., and five other authorities make it above 800 years B.C.
— Col. Sykes ; Journ. Royal As. Soe. No. xii.
t In proof of this assertion, we may enumerate the following events, nearly
aU of which are mentioned by Grote (History of Greece) as coming within
the period that includes the lifetime of Gotama. The taking of Jerusalem
A A

354 A MANUAL OF BUDHISM.
In adopting the names Gotama 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
difEcult 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 kno-wn. 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, Fobi,
Fho, Fub, Futh, Pot, Pott, Foot, 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, Buddo-w, Budhow, Bud-
hoo, Budsdo, Buhda, Boudha, Boudhu, Boudhoo, Bouddha,
Bouddhu, Boutta, and Bouddho. The form Buddha is etymo-
logically the most correct.* Tbe 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
by Nebuchadnezzar, and the captivity of its citizens ; the taking of Nineveh
by the Medes ; the circumnavigation of Africa by the Phoenicians ; the
breaking down of the old routine of the Egyptian kings, and the display of
a new policy towards foreigners by Psararaetichus ; the reforraation of Zo-
raster ; the subjugation of the Asiatic Greek,s by Lydia and Persia ; the
combined action of the large mass of Greeks under Sparta ; the first difiPu-
sion and potent infiuence of distinct religious brotherhoods, mystic rites, aud
expiatory ceremonies ; the agency of the Orphic seet ; 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 IPeisistratus ; 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 ai'ohitecture of the Greeks.
* Much erroneous speculation has originated in confounding Budha, the
son of Soma, aud regent of the planet Mercury, " he who knows," the in
teUigent, with Buddha, any deified raortal, or " he by whom truth is known."
— WUson's Vishnu Purina.

VII. LEGENDS OF G&TAMA BUDHA. 355
word Sakya has been already explained, page 133. There
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 0-mi-to, used by the Chinese, is
probably a corruption of amirta, a word which signifies
deathless, and is used to designate nirwana. 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 kno-wn as Budhism was a prince, and that he was born
in the region called Magadha ; but the iUustrious 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 tbe 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 tbe world, the austerities he prac
ticed in the wilderness, and his warfare with the powers of
evil, bave 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 paramit4 virtue, the whole of the ten being
taken in order.
I have not met with any eastern work that is exclusively
confined to tbe biography of Gotama, or tbat 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 be 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 aUusion is given, serving as a guide to the
chronology of the event. The following extract from the
Sadharmmaratnakdri is the only statement of the kind with
which I am acquainted in any native author. " In the first
A A 2

356 A MANUAL OF BUDHISM.
year of his Budhaship, Gotama was at Isipatana, near Be
nares ; the second, third, and fourth, at Weluwana, near Ra
jagaha ; the fifth, in the Kutagara haU, near Wisala; the
sixth, in the garden Kosambiya, near Kosambae ; the seventh,
in the garden Pundarika, in the dewa-loka of Sekra ; the
eighth, at the rock Sungsumdra (said by Turnour to be sy
nonymous with Kapilawastu) ; the ninth, in the garden Gho-
sika, near Kosambae ; tbe tenth, in a cave at the foot of a
sal tree, in the forest of Paraii ; the eleventh, in a garden
belonging to the brahman -village of Nalaka ; the twelfth, in
the hall Naleru, near the brahman "viUage of Weranja; the
thirteenth, at the rock Ch^liya, on the in-vitation of the
dewa who inhabited it ; the fourteenth, at tbe Jetdwana
wihara, near Sewet ; the fifteenth, in a cave of jewels
connected with the garden Nigrodha, near Kapilawastu ;
the sixteenth, in the city of Alow; the seventeenth, eigh
teenth, and nineteenth, at tbe Weluwana wihara; the six
following years in the mansion called Migaramatu, pre
sented to him by Wisakhd ; after which he had no fixed re
sidence, but went about from place to place, preaching the
bana, and spreading bis religion." This account appears to
be taken from Budhagosha's Commentary on the Budha-
wansa. It is elsewhere stated that he sojourned at Sewet for
the space of nine years, and at Sakatu sixteen.
In the twenty -ninth year of bis age, Gotama became a re
cluse ; six years elapsed between tbis 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 tbe 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 Korosi, " in the fifth volume

VII. LEGENDS OF GOTAMA BUDHA. 357
of the Mdo (from leaves 81 to 298) is entitled in Sanskrit
A'rya Langkdvatara maha yana sutra. A venerable sutra of
high principles (or speculation) on the visiting of Lankd.
This was delivered at tbe request of the lord of Lankd, by
Shakya, when he was in tbe city of Lankd, on the top of tbe
Malayar* mountain, on the sea shore, together witb many
priests and bodhisatwas. It was in a miraculous manner that
Shakya visited Lanka. It is evident from the text tbat both
tbe visitors and the pretended master of Lanka are fancied
beings ; but there is in tbe Langkavatdra sutra a copious ac
count of tbe Budhistic metaphysical doctrine, with some dis
cussion on each. From leaves 298 to 456 there is again an
explanation of the Langkavatara sutra, containing (as it is
stated) the essence of tbe doctrine of aU the Tathagatas.
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 tbat tbe Langkavatara is regarded by the Nepaulese
as tbe fourth dharmma. " The fourth (dharmma) is the
Lancavatar, of 3000 slocas, in which it is written how Ra
vana, lord of Lanca, having gone to the Malayagiri moun
tain, and there heard the history of the Buddhas from Sakya
Sinha, obtained Boddhynana."
A considerable number of the legends I have translated
are known to the Tibetans, as we learn from Csoma Korosi; f
' to the Nepaulese, as we learn from Brian Hodgson ; J or to
tbe 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
Westem Ghauts.
t Asiatic Kesearches, vol. xx. — Journal Bengal As. Soe. passira.
X lUustrations of the Literature and Religion of the Buddhists, by B. H.
Hodgson, Esq., B.c.s. Serampore, 1841.
§ FoS KouS Ki, ou Relation des Royaumes Bouddhiques : Voyage dans la
Tartarie, dans 1' Afghanistan et dans I'Inde, execute a la fin du IVs Sifecle,
par Chy fa hian. Traduit du Chinois et commente par M. Abel Remusat.
Ouvrage posthume, revu, coraplete, et augmente d'eclaircissements nouveaux,
par MM. Klaproth et Landresse : Paris, 1836.

358 A MANUAL OF BUDHISM.
identicaUy 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 foUowed, and of tbe 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 estabUshed. 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 efiects
were brought about, has hitherto been Uttle regarded; but
tbe time is coming when it wiU engage the attention of our
highest orders of intellect. With the founders of other
creeds, and of other monastic orders, and of otber phUoso
phical systems, Gotama wUl have to be compared ; nor must
such beings as Melampus, Empedokles, and ApoUonius, who,
like himself, are invested with a shado-wy existence and par
took of supernatural powers, be overlooked. Though the
great sage of Magadha 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.

VIII. THE DIGNITY, VIRTUES, AND POWERS
OF BUDHA.
1. THE SUPREMACY OF BUDHA.  II. HIS MANHOOD. — III. HIS APPBAKANOE AND
STATUBE. — IV. HIS MANNER OP WALKING. — V. THE BEAUTIES OP HIS PER
SON. — ^VI. HIS DEPORTMENT AND VIRTUES.  VII. HIS KINDNESS. — VIII. THB
MANNER IN WHIOH HE SAID BANA. — IX. HIS SUPEBNATURAL ENDOW
MENTS.
The Budhas are regarded by their adherents as the greatest
of beings. The praises they receive are of the most extrava
gant description ; and aU the excellencies that the most fertile
imagination can invent have been applied to tbem, 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 61a books
written in Ceylon is as follows : — Namo tassa bhagawato
arhabato samm4 sambbuddassa. Bhagawato, the virtuous,
the meritorious ;* arahato, the perfectly pure, from ha-ving
overcome aU sensuousness ; samma, in a proper manner ;
sambbuddassa, he who bas ascertained the four great truths,
by intuition ; tassa, to him ; namo, 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
teUect, than in any of the preceding statements. But they
* The Brahmans give to this word a more recondite signification. " The
word Bhagavat is a convenient forra to be used in the adoration of that su
prerae being, to whora no tei-ra is applicable ; and therefore Bhagavat ex
presses that supreme spirit, which is individual, almighty, and the cause of
causes of all things. The letter BJi implies the cherisher and supporter of
the universe. By ga is understood the leader, impeller, or creator. The
dissyUable Bhaga indicates the six properties, dominion, raight, glory, splen
dour, wisdora, and dispassion. The purport of the letter va is that elemental
spirit in which all beings exist, and which exists in aU things. — Wilson's
Vishnu Purana.

360 A MANUAL OF BUDHISM.
are consistent in their wildness ; and if the honours bestowed
upon Budha are legitimately given, the rest of the story may
foUow 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 tbeir 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 efibrt of tbe mind of heathendom to
present a faultless and perfect character. It is tbe eastern
beau ideal of that which is the most beautiful, and praise
worthy, and great. There are, confessedly, some features
that we are caUed upon to admire ; but the foUy 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 dewa of dewas ; the Sekra of Sekras ; the Brahraa of
Brahmas ; the only deliverer ; the very compassionate ; 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 right
eousness ; 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 ooll)Tiura of the world ; the arabrosia 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
raeritorious ; raore powerful than the raost powerful ; he who enables
the heing who only softly pronounces his narae, or who gives in
his narae only a small portion of rice, to attain nirwana. The eye
cannot see anything ; nor the ear hear anything ; nor the raind
think of anything, more excellent, or more worthy of regard than
Budha.

Vlll. DIGNITY, VIETUES, AND POWEES. OF BUDHA. 361
The following declaration, whioh appears in the Aggappasada-
sutra, was made by Gotama : — " Priests, there is no one superior to
the Tatagata, whether it be among apods, bipeds, quadrupeds, or
mlllapeds ; araong those that have rupa, organized bodies, or those
that are arupa, incorporeal. He who trusts In Budha relies upon
him who Is suprerae ; and he who trusts in the supreme will receive
the highest of all rewards. No one has been my teacher ; there is
none like rae ; there is no one who reserables me, whether araong
dewas or raen."
Were a being possessed of all wisdora 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, aniraals and men; of these two
classes, man Is the chief. There are two classes of raankind, the
raale 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
Pase-Budhas, and the supreme Budhas, are the chief*
On a certain occasion, Jinorasa and Sakyaputra were walking to
gether. He who went in the rear said to the other, " My lord,
the excellence of Budha is imraensely 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-
lokas." " Friend," replied the superior priest, " by so saying you
lower the dignity of our great monarch ; suoh a comparison appears
only like a raockery." The other priest then said, " I spoke ac
cording to the extent of ray 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
hira. The lofty Maha Meru may be reflected in a mirror ; by putting
out one finger, it raay be said that the six dewa-lokas are there ; a
sign may be made to indicate that the sixteen brahma-lokas are in
suoh 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
* " Of created things, the most excellent are those that are aniraated ; of
the animated, those -which subsist by inteUigence ; of the inteUigent, man
kind ; and of men, the sacerdotal class." — Manu, Inst. i. 96.

362 A MANUAL OF BUDHISM.
mustard seed may be used to declare 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 appearanoe of a supreme Budha in the world Is the greatest
of all possible events. In the time of Kasyapa Budha, the kings
of Kashtawahana and Benares formed a league together; and it
was agreed that if anything particular happened in either kingdom,
It should be made known to the monarch of the other. On a cer
tain occasion, the king of Kashtawahana sent to the king of Benares
eight robes of the description called paias, with a suitable embass
age. On 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 chUd
ren 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 compu
tation. The king then resolved to send soraething In return that
would be of double the value ; and after meditating upon the subject
sorae tirae, he wrote upon a leaf of gold that a supreme Budha had
appeared, at the sarae tirae 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 in
formation It contained, he rejoiced greatly, and sent an ambassador
to Bndha, who did not arrive before he had attained nirwana ; 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 dewa-loka. 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 coraparison 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, incon
ceivable, peerless. It cannot be compared to 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

vm. DIGNITY, VIRTUES, AND POWEES OF BUDHA. 363
be shaken by the wind, and its summit may be gradually attained ;
but the three gems are firm and iraraoveable. It cannot be cora
pared, as to ponderosity, with Maha Meru ; because the solid
Inches In the raass of this mountain oan 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 com
pared as to nuraber, with the stars ; because the size of the heavens
in which the stars appear can be told ; but the excellence of the
three geras cannot be coraputed.
The rishis raay tell the nuraber of inches in the sky, the nuraber
of drops in the ocean, and the nuraber of atoras in Maha Meru ;
they may hide the earth by the tip of the finger ; and they may
shake the vast forest of Hiraala, with all its high raountains, as by
a cotton thread ; but there Is no being in the wide universe who
has the hand of energy by whioh he oan swim to the opposite side
of the ocean of excellence possessed by Budha. Were a rishi to
create a thousand or a thousand thousand mouths, and with these
to repeat the praises of the three geras during the years of a
raaha kalpa, even In this period the whole would not be declared.
Were he to collect a mighty asserablage 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. ( Wisudhi-margga-sanni. Piijdwaliya.
Sadharmmaratnakdri . )
2. The Manhood of Budha.
Though possessed of all this supreraacy, the Budhas are men.
Were Budha to appear as a dewa 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
dewa, and not as the Budha. The various orders of being would not
love him ; they would not attend to his bana, nor seek to be de
livered from error. It Is for these reasons that he is born as a 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

364 A MANUAL OF BUDHlSM.
cause of a similar description, he receives the supreme Budhaship as
a man, born from the worab.
The body of Budha was subject to pain and disease, and it was
argued by the king of Sagal that on this account he could not be
the all- wise. But Nagasena replied that there are various causes of
disease, of which the karraa 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 raay be poor, from the
badness of the seed, without any fault whatever on the part of the
husbandraan. When a stone is thrown into the air. It falls on the
ground, not frora any previous karraa, but naturally, frora 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 pre
vious karma that It is thus lacerated, nor frora any appointraent of
its own ; but frora the will of another. In like manner, the pain
felt by Budha was without any cause on his part ; it carae 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 some
tiraes eighteen cubits ; but in the latter case either a different raea
sure is used, or the nimbus on the top of his head Is included,
which extended above him six cubits.
When Budha resided in the wihara called Purwarama, built by
the upasikawa Wisakha, he overcame the asur Rahu, in the follow
ing manner. The dewas and asurs having heard bana, expressed
their delight to Rahu, recommending him to go and hear for
himself the sarae good word. The asur enquired what kind of a
person Budha was, when they described a few of his characteris
tics, but declared that they were unable to tell all. Araong other
things they told him that Budha was twelve cubits high ; but on
hearing this he said, " Why should I, who am 4,800 yojanas high,
go to see Budha, who is only twelve cubits high ? " The dewas re
plied that if a hundred or a thousand asurs were placed one upon
the other, they would be unable to reach the height of Budha.
Rahu then resolved that he would go and see him, that it raight be
known which was the taller. His Intention was perceived by Go
taraa, who coraraanded Ananda to spread a carpet, that he might
recline upon it. Upon this carpet he lay down, with his head to-

VIII. DIGNITY, VIRTUES, AND POWEES OF BUDHA. 365
wards the south, and his face towards the east, like a Hon in
repose. When the asur had seen his beauty and remained looking
at hira In astonishraent, 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 to the highest of the brahma-lokas." When this was said,
the asur had not seen his mouth ; but he thought that if his feet
were thus wonderful, his raouth must be above all praise. And now
he confessed that he was a believer in Budha ; and proraising to
becorae his devoted servant, he requested his protection. Then the
sage permitted hira to see his mouth, and preached to him the bana,
by whioh raany dewas were enabled to see the fruition of nirwana.*
At a tirae when Budha visited the city of Rajagaha, there re
sided in the sarae city a brahman, called Atula, who having heard
that neither Sekra, Maha Brahma, Vishnu, Maheswara, nor any of
the rishis was able to measure the height of Budha, thought within
hiraself 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 Gotama entered the city, he stood near hira 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 forraer 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 hira,
with his two baraboos fastened together, and placed erect; and
when he replied that It was to ascertain his height, the teacher of
the three worlds said, " Brahman, if you were to fill the whole cir
cuit of the earth with bamboos, and could find out a way of fast
ening all these together, end to end, even this would be an Insufiioient
instruraent to measure my stature. No one oan corapute the
nuraber of the garraents, omaraents, couches, chariots, slaves, cattle,
villages, fields, pearls, and gems, I have given in alms since the
time when I resolved upon becoraing Budha ; nor can any one cal
culate the nuraber of eyes, heads, and children I have given ; and
If a lac, a kela, or an asankya of brahmans like yourself were to
* Neither the asdrs nor the dwellers in the Wasawartti dewa-loka can
enter the paths.

366 A MANUAL OF BUDHISM.
try to discover the virtue of my paramitas, all that they could dis
cover 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 worra, to the whole earth. In like man
ner, no creature whatever Is able to comprehend my stature ; there
fore, cease, brahman, frora thy attempt." (Sadh'armmdlankdri.)
It Is difficult to describe the appearance of Budha ; and for this
reason. He oould walk In a space not larger than a raustard seed ;
yet on one occasion, he placed his foot on the earth, then on the
rock Yugandhara, and next on the surarait of Maha Meru, by which
means, at three steps, he reached the heaven of Sekra. This was
done with as rauch ease as a man crosses the threshold of his
house ; yet the stature of Gotama reraained the sarae ; he did not
increase In size, nor did the raountains become less.
4. Budha's manner of Walking.
The raanner In whioh Budha walked excited universal adrairation.
At the tirae he resided in a cave, near sorae sal trees, at the rock
Wediya, 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
alras. On his return, the owl again looked at him with the utmost
affection, and on his arrival at the cave paid hira adoration. Budha
then srailed, and when Ananda asked the reason, he said that the
owl, by reason of the raerit 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 raan or as
a dewa ; and that it would afterwards become the Pase-Budha, S6-
raanassa, and attain nirwana. (Sadharmmdlankdri.)
At another tirae, when Gotama was walking in a manner that
was marked by the utraost propriety, 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 raight
bless the world, he appeared like the full raoon accompanied by the
planet Guru (Jupiter). If there were any thorns, stones, roots,
potsherds, rocks, or other substances that would hinder hira or ob
struct his progress, they reraoved frora his path of their own accord,
and left it clear ; if there was mud. It became dry ; or if there were
holes, they becarae 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

VIII. DIGNITY, VIRTUES, AND POWEES OF BUDHA. 367
by perfumes. If he passed any being that was In pain, though It
were in an agony equal to that of hell, It ceased In an instant ; and
when his foot touched the earth, a lotus sprang up at every step.
(Sadharmmdlankdri). The foot of Gotama 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
irapression of its footstep : and In like manner, the footstep of
Budha was without a trace. It was in kindness that this was ap
pointed. Budha was usually surrounded 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 sarae place ; and thus their progress would have been
Irapeded. (Sadharmmaratnakdri.)
On sorae occasions, when Budha was about to ascend the throne
upon which he sat, he carae through the ground, and rose up at the
place, like the sun rising over Yugandhara ; and at other tiraes 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.
(Piijdwaliya.) 5. The Beauties of Budha\ Person.
These are divided into three kinds : — 1. The 216 Mangalya-lak-
shana, of which there were 108 on each foot. 2. The 32 Maha-
purusha-lakshana, or superior Beauties. 3. The 80 Anuwyanjana-
lakshana, or inferior Beauties.
(1.) The 216 Mangalya-lakshana. — 1. 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 extreraity of these
lines, like the outer frarae of a wheel. 4. Small circles between
the lines, within which were the representations of flowers. These
four were called the chakrawartti-lakshana. The reraaining 212
were as follows : — on each foot was a small drura, a swastika,* a
* A kind of inystical figure, the inscription of which on any person or
thing is generaUy considered to be lucky ; amongst the Jainas it is the emblem
of the seventh deified teacher of the present age. — WUson's Sanskrit Die-

368 A MANUAL OF BUDHISM.
cyrabal, a frontlet, the hood of a naya, an ornament in which
flowers are placed, a garland, a gem, an ornament for the head, a
roj'al couch, a palace, a festive arch, a white umbrella, an- ele
phant's tusk, a sword of state, a talipot fan, a peacock's tail, two
charaaras 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 Himala, a Maha Meru, 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 Jarabudwipa, a chakra
wartti surrounded by his retinue, a right-handed conch, a golden
fish, the seven rivers, the Yugandhara and six other concentric
circles of rocks, the Anotatta and six other lakes, the king of the
garundas, a raakara,* two festive flags, a golden litter, the rock
Kaiiasa, a royal tiger, a lion, a horse of the breed Walahaka, an
elephant of the breed Uposatha, a naya, a hansa, a bull, an elephant
of the breed Erawana, a raariner, a surabhi-denu or cow that gives
whatever is desired, a kindura, a chanda-kindura, an Indian cuckoo,
a peacock, the bird kos-lihiniya, a brahmany kite, a Greek partridge,
the six dewa-lokas, and sixteen brahma-lokas. f
(2.) The thirty-two Maha-purusha-lakshana or superior Beau
ties. — 1. The feet of Budha were like two golden sandals. 2.
There was a chakra, or wheel, in the centre of the sole. 3. His
heels were like balls of gold, but extreraely 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
palras and soles appeared like richly ornaraented windows. 7. His
instep was high. 8. His legs were like those of an antelope,
round and full. 9. His arras -were straight, and so long that with
out bending he could touch his knee. 10. His secret parts were
concealed, as the pedicle of the flower is hid by the pollen. 1 1 .
His skin was soft and sraooth, as an iraage polished by the tooth of
tionary. This figure is found in many magical diagraras, and in Runic in
scriptions and amulets ; it is the hammer of Thor ; and is seen on some an
cient Etruscan vases that were dug up at Rome, in 1817. It is also very
coraraonly seen on the ancient coins that were struck by the Budhist mo
narchs of India.
* 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 Capricomus
of the west.
t The order in which these signs are enumerated is not always the same.
I have taken raore pains than the matter is worth, to procure a perfect list,
but some signs aro yet wanting to complete the number required.

VIII. DIGNITY, VIETUES, AND POWERS OF BUDHA. 369
a tiger. 12. His body did not collect dust or dirt, as the lotus is
not defiled by the mud in the raidst 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
wa sperfectly 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 antarasas were like a golden oven.
19. His body was high, like a banian-tree, and round, like the same
tree, i.e. 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 had a 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 diaraonds, 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 voice was eight-
toned, like that of Maha Brahraa, and melodious as that of the
Indian cuckoo. 29. His eyes were blue, and sparkled like sap
phires. 30. His eyes were round, like those of a new-born calf.
31. Upon his forehead 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 Anu wyanjana-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 sraooth ; 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 buU ; 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 to
wards the right hand ; his shoulders were like those of the royal
elephant ; his merabers were properly divided ; proportionate, full,
extremely soft, and well put together, so as to be easily known or
distinguished ; his body was without a spot, symraetrical, 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
» Among the ancient Egyptians, figures of the gods were distinguished by
the beard turning up at the end.— WUkinson's Ancient Egyptians. B B

370 A MANUAL OF BUDHISM.
well set ; his senses were very acute ; his lips were red ; his raouth
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 imperceptible ; 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.*
(Piydwaliya.) 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 hy the dewas ; and in the first divi
sion 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. (Amd
watura.) There was a learned brahman, called Brahmayu, who resided in
the city of Mithila. To the sarae place carae Gotaraa Budha ; and
when the brahraan heard of his arrival, knowing his fame, he cora
manded his disciple Uttara to go and test his knowledge. The dis-
* It is difficult to teU why many of the signs here enumerated are caUed
beauties ; 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 sorae of the terms difficult ; different epithets being used, par
ticularly with regard to the attribute of softness, but all ha-ving the same
signification. In some instances there appear to be contradictions. — The
king of S&.gal objected that the prince Sidhirtta oould not have had the
beauties that are attributed to hira, because they were not possessed by
either of his parents, and the child raust be lUce its father or its mother ; but
N&gasena referred him to the beautiful lotus, with its hundred difi'erent hues,
which is formed in the water and springs from the mud, but neither in colom-,
odour, or taste, is like the elements from whieh 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, VIETUES, AND POWERS OF BUDHA. 371
ciple enquiring how he was to 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 wihara, 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 beau
ties of his person, and the propriety of his behaviour in all circum
stances 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 ancles against each other when he Is walking ; he does not
lift his shoulders up, like a raan in 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 thera stiffiy, 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 arras about, so as to cause
perspiration or produce fatigue. When he wishes to see anything
that is behind him, he does not turn his head raerely, but at once
turns round the whole body, like the royal elephant. " He does not
look upwards, like a raan counting the stars, nor does he look down
wards, like a man searching for some coin or other thing that he has
lost. He does not look about hira, like a man staring at horses or
elephants, nor does he look before him further than the distance of
a plough 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 stiffiy.
When about to sit down, moving gracefully, he does not place hira
self at a greater or less distance frora 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 hke a person who suspends soraething very care-
B B 2

372 A MANUAL OF BUDHISM.
fully 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
bis 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 thera or not ; others
are In perplexity, not knowing whether they will receive the neces
sary alras or not ; but Budha is subject to none of these trials, as
he Is free frora all the doubts and fears to which others are subject.
When receiving gruel, or other liquid, he does not hold the alms-
bowl too firraly, nor does he place it too high or too low, or shake
It ; holding It in both hands, he neither receives too rauch nor too
little, but the proper quantity. He does not scrape the bowl 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 sarae raanner as when receiving liquids. When eating,
three parts are rice, and only a fourth part condiment (curry).
Some persons, when eating, take more condiment than rice, and
others raore rice than condlraent ; but Budha never exceeds the
proper proportion. The food taken Into his mouth he turns over
two or three tiraes ; not a single grain is allowed to pass into the
stomach without being properly masticated, so that it Is like flour
ground In a mill. No part is retained in his mouth ; nor does he
take raore until the previous mouthful has been swallowed. The
dfewas always give to his food a divine flavour, and it does not pro
duce the same consequences as in other men. He does not eat to
gratify his appetite, like the coramon 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 ex
istence, as a prop is put to a falling house, or oil to the wheel of a
wagon, or salve to a wound, or raedicine 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 alras-bowl by as If It were a thing
he cared about ; nor does he, like sorae persons, wash it or dry it

VIII. DIGNITY, VIETUES, AND POWEES OF BUDHA. 373
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 sorae priests who hurry over the bana spoken as a bene
diction, if there be a child crying, or urgent business, or if they be
suffering from hunger. There are sorae 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 re
ceiving 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 ancles, or put It on awry,
or so as not to cover the breast. Budha avoided these extreraes ;
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 prac
tises raeditation. When he enters a wihara, he delivers his dis
course to the priests in kindness. He does not 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 carae forth
continuously, and being uttered frora the navel they are loud, like
the rolling thunder. (Brahmdyu-siitra-sanni.)
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 pri-vileges; 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 sarae ; 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

374 A MANUAL OF BUDHISM.
the beings that are upon it, or the shower brings gladness to those
who partake of Its effects, without 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 siraple 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 the foot of a tree, in the
forest, in lonely places. What others could not do he accom
plished in a manner the raost excellent. (Sadharmmdlankdri.)
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 hira from the mouth. 4. Not to remain so far off as to
oblige hira to shout when speaking. 5. Not to stand to windward,
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 Budha, 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 ob
servances were required when approaching any great man, but more
especially in the presence of Budha. (Piijdwaliya.)
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,
raogha purisa, vain raan. 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 prescribes the raost
loathsorae raedicaments 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, raight fall upon any one without
his being hurt ; and thus lightly fell the words of Budha upon
those whora he addressed.
The methods that he took, in order that he might the more
effectually teach those who came to hira, were many ; as when he

vm. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 375
made an image of himself, In which he revealed to Sela the sign
that he could see in no other way, which sign was seen by the brah
man alone, though at the lirae he was accorapanied by 300 disci
ples ; just as when a raan feels pain. It is felt by himself alone, and
not seen by another, and as a sprite raay appear to one person
alone, though he be in the midst of many. To Nanda he exhibited
a beautiful dewi 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 other stratagems, he im
parted 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 concealed
doctrines belonging to the Tatagatas ; nevertheless It is said in the
Malunka-sutra that when Malunka asked Budha whether the exist
ence 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 de
signed In sorae way or other to assist in the overcoming of succes
sive existence and the reception of nirwana.
It is said that at one tirae, 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 Nagasena that this
was contrary to the declaration that Budha is a benefit to all, and a
disadvantage to none. Nagasena: " The throwing up of the blood
by the priests was not caused by Budha ; It was their own aot."
Mdlnda : " But if Budha had not said bana, would It have taken
place?" Nagasena: "It would not; whilst the priests were
listening to the bana, a fire was kindled within their bodies, and
this fire caused the coraing forth of the warm blood." Milinda :
" Nevertheless, it must have been Budha who was the principal
cause of their destruction. 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 raeans 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 ? "
Nagasena : " It is." Milinda : " Just In the same way, the death
of the priests was caused by Budha." Nagasena : " When Budha
says bana, it is not to produce anger In any one ; It is to preserve

376 A MANUAL OF BUDHISM.
those who hear It frora anger and hatred. When any one receives
it with a willing raind, it brings forth the fruition of the paths (to
nirwana) ; but when any one hears it with an evil raind, 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 reraain upon the 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
frora it no benefit ; they fall again into the ocean of existence.
Again, In ploughing a field, for whatever kind of grain, raany
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 sarae way, the raind 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 ?"
Nagasena : " The carpenter. In preparing the tree that has been
felled, cuts off the knots and branches, that all raay be raade
smooth, whilst he leaves untouched the parts that are free from
these excrescences ; 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 warra blood, then destruction
was not caused by Budha, nor by any other being ; It was their own
act." At another tirae, when Budha resided in the garden called Ama-
laki, belonging to the Sakya 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 raeet 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 Inforraed him that It was occasioned
by the arrival of sorae stranger priests ; on hearing which, he said
further, " Ananda, asserable the whole priesthood, and tell the
priests who have acted like fisherraen, no longer to remain near the

VIII. DIGNITY, VIRTUES, AND POWEES OF BUDHA. 377
place where I ara." The priests, on receiving this coraraand, 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?" The priests told
them what had occurred ; upon which they went to Budha to inter-
ceed 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." Sahampatl Maha Brahma also came from the brahraa-
loka, and entreated forgiveness for the priests. This being per
ceived by Mugalan, by raeans of his divine eyes, he said, " Priests,
Budha grants us permission to return ; let us hasten to see hira."
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 sarae question was then put to
Mugalan ; who replied, " I began to think that Budha had aban
doned the fruth, and that I or Seriyut must see to the preservation
of the priesthood." For this resolution he was coraraended by the
great teacher, who said that It was erainently good. When a raan
sturables over a root, or stone, or uneven ground it Is not the
earth that throws hira 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 theraselves, that forbade thera to reraain. It was
foreseen by Budha that the retireraent of the priests would have a
beneficial Influence upon them ; and it was on this account, out of
kindness to them, that he exercised this act of discipline. (Milinda
Prasna.) 8. The Manner in lohich 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 whora it was ad-

378 A MANUAL OF BUDHISM.
dressed. Thus when Budha, on a certain occasion, said bana to
Sekra, Mugalan, who was at that time in his own dwelling, heard
the Sadhu uttered by the dewa, 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
Gotaraa was preaching by the side of a pond near the city of
Champa, his sermon was heard by a frog, which praised the sweet
ness of his voice, and exercised faith in hira. Iraraediately after
wards, a man who was watching some calves, drove a stake into the
groimd, and inadvertently pierced the head of the frog, so that it
died ; but It was born in the Tawutisa dewa-loka, and had a mansion
of gold twelve yojanas In size. The dewa looked to see how It was
he had attained this distinction ; and when he discovered the cause,
he went to the place were 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 dewa,
who are you? why do you worship my feet?" The dewa then
related the circurastances under which he had gained his present
happiness ; after which Gotaraa delivered a discourse to him, and
16,000 people attained the paths. The dewa entered the path
sowan, and addressing the asserably, 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-sanni.)
The saying of bana by any one else, to those who were accustoraed
to hear Budha, was like the giving of a gera 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 upasaka Atula, with 500 others, went to their religious
preceptor, Rewata, to hear bana ; but he Inforraed thera that he was
performing the exercise of dhyana, and could not be disturbed.
Dissatisfied with this reception, they resolved to leave hira, and
went to Seriyut, who, without delay preached to them part of the
Winaya-pltaka ; 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

VIII. DIGNITY, VIETUES, AND POWEES OF BUDHA. 379
a few 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 upasakas were enabled to enter the
paths, and attain nirwana. (Sadharmmaratnakdri.)
In a na-tree, at the door of a lena, or cave, near the wihara of
Kelapaw, In Ceylon, resided a dewa. A young priest within the
lena one day repeated the Maha-samya-sutra, when It was heard by
the dewa, who called out loudly, Sadhu. The priest enquired,
"Who are you?" and the voice replied, " I am a dewa." The
priest then asked, "Why do you call out, Sadhu?" and the dewa
said, " I heard the same sutra 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 asserably was Iraraensely large ; in what position
were you vvhen you heard the words of the sutra?" The dewa :
" I resided In the same forest; so many superior dewas arrived that
there was no roora for rae In all Jarabudwipa ; I therefore came to
DImbulota, In Ceylon ; but even there I was not able to reraain ; I
was driven onward by the pressure of the crowd, until I arrived in
Magara, 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 sutra." Priest : " Could you see Budha from
thence?" Dewa: "Yes; as plainly as if he had been close to rae.''
Priest : " On that occasion raany dewas became rahats ; did you ?"
Dewa : " No." Priest : " Perhaps you entered the path sowan ? "
The dewa 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 dewa,
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 lena becarae full of light, as If the full raoon had
risen. The dewa then worshipped the priest, and retired. (Amd
watura.) The king of Sagal enquired of Nagasena how It was that Budha,
when at the foot of the bo-tree, refused to say bana until entreated
to do so by Maha Brahraa, saying his conduct was like that of a
bowraan who should take pains to acquire the art of archery, and
then never touch a bow, or that of an athlete, who .should study
attentively the art of wrestling, and then never enter the arena.
Nagasena replied, " Budha perceived that the dharmma Is exceed-

380 A MANUAL OF BUDHISM.
Ingly subtle and occult ; like a hair that is split a hundred tiraes,
or a treasure covered by a great rock ; and that to release men
from existence, on account of the prevalence and power of evil de
sire, would be like snatching the prey frora the raouth 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 adrainister for the overcoming of
the disease ; or a king, when anointed, thinks In what manner all
the various orders of his attendants and ministers will have to he
supported. When so exalted a being as Maha Brahraa entreated
Budha to say bana, all the dewas 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
consequence. 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 concealraent, crying
out Sadhu, Sadhu, and declared that the raeaning 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 won
derful that I have listened to you during the three watches ? I could
reraain 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. (Sad
harmmaratnakdri. )
9. The supernatural Endowments of Budha.
The dasa-bala, ten powers, or modes of wisdora, were possessed
by Budha. 1. The wisdora that understands what knowledge is
necessary for the right fulfilment of any particular duty, in what
soever situation. 2. That which knows the result or consequences
of karma. 3. That which knows the way to the attainraent 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

VIII. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 381
the purity produced by the exercise of the dhyanas. 8. That which
knows where any one was born In all his forraer births. 9. That
which knows where any one will be born in all future births. 10.
That which knows how the results proceeding from karraa raay be
overcorae.* The eighteen budha-dharmma were as follows : — 1. 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
raind. 7. The establishraent of his intentions, so that they cannot
be frustrated by another. 8. The similar establishment of his doc
trines. 9. The same with that which proceeds from saraadhl. 10.
The sarae with that which proceeds from wirya. 11. The same
with that which proceeds from wimukti. 12. The sarae with that
which proceeds frora pragnyawa. 13. Avoiding pleasures, or any
thing 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 deliberation. 17.
Having some meaning, or intention, in all that is done. 18. Not
doing anything from an unwise partiality.
There is no lirait to the knowledge of the Budhas ; and they are
the only beings ever existent of whora this can be predicated. To
the knowledge of all other beings there is a limit, differing in ex
tent according to the raerit of the individual. Frora 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 corae too short ; it passes exactly to the right place.
( Wisudhi-margga-sanni.) In the conversations that were held between Milinda and Naga
sena, the king brought many objections against the supreinacy and
wisdora 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 im
plied In the carrying of the alras-bowl, as was his usual custora ;
* The three last powers are called triwidy&wa.

382 A MANUAL OF BUDHISM.
but one day when he visited the brahraan village of Panchasala, no
alras were given him, and he returned with an empty bowl. The
king of Sagal asked Nagasena how this occurred, and was told that
it was through the influence of Mara. " Then," said the king,
"the demerit of Mara was raore influential than the merit of
Budha." But Nagasena replied, " A man brings a present of
honey to the palace gate of a chakrawartti ; but the porter, out of
envy, tells hira that the emperor cannot be disturbed at that un
timely hour, and sends him away without receiving the present. In
this case, the porter prevents the eraperor frora receiving the honey ;
but he Is not raore powerful than the eraperor, inasrauch as presents
are pouring into the palace by a thousand other channels ; and in
the same way, though Mara prevented the people of Panchasala
from presenting alms to Budha, the dewas nourished his body with
divine aliment, and he suffered no loss from the withholding of the
alms. There are four modes In which alras raay be prepared. 1.
Adrlshta, as when food is prepared without the intention of pre
senting It to Budha. 2. Uddlssakata, as when food Is prepared
with the express Intention of giving it to Budha. 3. Upakkata, as
when food Is placed before Budha. 4. Parlbhoga, as when any
article has been presented to Budha, and become his personal pos
session, whether it be a robe, alms-bowl, or other requisite. When
food coraes under the head of adrlshta, Budha may be prevented
frora receiving it ; but in those things that relate to the other heads,
no prevention can be exercised ; their reception is certain. What
ever being were in any of these instances to attempt to hinder
Budha from receiving that which was Intended 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 exclu
sively belong to Budha, viz.. No one can take from him the food that
has been set before him, or prepared for hira, nor any of his personal
possessions ; no one can prevent the shining of the rays that pro
ceed frora his body ; no one can prevent the exercise of the power
he possesses of knowing any matter with which he wishes to be ac
quainted ; and no one can take his life. Mara was In the brahraan
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 deraerit was not more
powerful than the merit of Budha."
It is said that when Budha walked abroad, though the earth does

VIII. DIGNITY, VIETUES, AND POWEES OF BUDHA. 383
not possess a mind (achetana), 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 coincide ; but Nagasena in
forraed hira that the fragraent did not strike the foot of Budha from
any Inherent or natural cause. A large stone was aimed at his head
by Dewadatta ; but through the merit of the sage two large rocks
arose frora the earth, and at the distance of twenty cubits from
Budha raet the stone that had been hurled against hira, when a
small fragraent was broken off by the concussion, which on falling
struck his foot. Thus, when any liquid, whether it be railk, honey,
ghee, or gruel, is taken up by the finger, part of it is lost ; as It
drops frora the end ; it does not corae to the proper plaoe ; 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 raouth ;
and the breaking off of the fragraent of a stone was only like the
reranant 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 raay
happen, and the withered leaf when it falls frora the tree is In the
sarae raanner carried In this direction or In that as the case may be ;
In the sarae way, the fragraent, when broken frora the stone, raust
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 fragraent was
a casual circurastance, exterior to the raain occurrence.
It raight be said that if Budha was all-wise, he would not have
been raoved to forgive Seriyut and Mugalan, when the priests who
accompanied them made a noise near the wihara In which the sage
resided, at the intercession of the Sakya princes and Maha Brahma.
But the wife gratifies her husband by displaying before him his own
treasures, and even the barber pleases the king when he dresses
and combs his hair ; In like manner, the princes gained forgiveness
for the priests by repeating to Budha what he already knew.
The king of Sagal one day said to Nagasena, " Did you ever see
Budha ?" and the priest rephed that he had not. Mdlnda : " Did
your preceptor ever see hira?" -Nagasena: "No." Milinda:
" Then there is no Budha." Nagasena : " Did you ever see the
Uha river, in the forest of Hiraala ? " Mdlnda : " No." Nagasena :
"Did your father ever see it?" Milinda: "No." Nagasena:
" Then there is no Uha river." Mdlnda : " Though neither I nor
ray father ever saw it, still there is such a river." Nagasena : " So

384 A MANUAL OF BUDHISM.
also, though neither I nor ray teacher ever saw Budha, there Is such
a being." Again, the king enquired how Nagasena knew that
Budha, whora he had not seen, was supreme ; and the priest re
plied that he knew it in the sarae 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, raay learn therefrom that
he is supreme."
The king, on another occasion, said to Nagasena, " Did Budha
know all things? Did he see all things?" Nagasena: "Yes."
Milinda : " Then.why did he forbid things after they had been done
by his disciples ; would there have been any harra in forbidding
them previously ?" Nagasena : " 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 appearance." Nagasena: "Even
so, though Budha knew all things ; he did not forbid that which
was done by his disciples previous to the perforraance of the act,
but after it was accoraplished."
Another objection was brought by Milinda against the perfection
of wisdora clairaed by Budha, in this forra : " It was declared by
Budha that he perfectly understood all that he taught or enjoined,
and that he enjoined nothing whatever that he did not thus under
stand ; and yet at another tirae he gave the priests perraission. If so
disposed, to orait attending to some of the ordinances he had en
joined ; now they must at first have been propounded in Ignorance,
or without an adequate cause." Nagasena 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 he relieved frora the
evds of existence."

VIII. DIGNITY, VIRTUES, AND POWEES OF BUDHA. 385
The ordination of Dewadatta by Budha was commented on by the
king of Sagal, who said to Nagasena, " If Budha knew, when he
ordained Dewadatta, that he would cause a division of the priest
hood and have to suffer during a whole kalpa the punishraent of
hell, it cannot be true that he loves all sentient beings, pities thera,
and turns away the raisfortunes that threaten thera ; or If he did
not know that he would coramit the crirae, he is not all-wise, and
the declaration that he knows all things is false : if he is all-raer-
clful he is not all- wise ; if he is all-wise, he Is not all-merciful."
Nagasena : " Budha Is all-merciful, and yet he is all- wise, though
he ordained Dewadatta, and thus gave him the power to commit the
sin for which he must suffer during a whole kalpa in hell. The ap
parent contradiction is thus explained. Budha saw that on account
of the sins coramitted in former births, Dewadatta was dooraed to
pass frora hell to hell, during many lacs of kelas of years, so that
his punishment would be alraost endless ; but he also saw that if
he were ordained, though he would cause a division of the priest
hood and thus have to suffer during a whole kalpa in hell, yet that
the merit he would gain thereby would set aside the severer punish
raent, 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 ira
raensely greater than that which he has now to suffer ; and it was
from seeing this that Budha ordained hira. 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 sesamura oil ; he casts hira down, and then raises hira
up ; he takes his life, and then causes hira again to live ; see, what
raercy ! When he wotdd favour any one, he first causes him
sorrow, and the consolation comes afterwards." Nagasena :
" When Budha punishes any one, or casts him down, or takes his
hfe, it is that he may be benefited thereby ; for the sarae reason
that a father chastises his child. Budha ordained Dewadatta, be
cause he saw that thereby a great degree of suffering would be pre
vented. As when a noble who is in favour at court sees that a re
lative 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 punishraent that awaited
Dewadatta. It was like the act of a skilful physician, who cures a
disease by the application of a powerful raedicine. When he sees a
putrid and offensive sore, he cleanses it, cuts It open with a sharp In-
c 0

386 A MANUAL OF BUDHISM.
strument, 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, and another who follows
hira sees his misfortune, and with another thorn, or sorae instruraent,
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 evd may he prevented ? It was for the same reason, and
with the sarae intention, that Budha ordained Dewadatta." 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 a
previous occasion respecting the wisdom of Budha, and again en
quired, "Does Budha know all things?" Nagasena replied,
" Yes ; he knows all things, but the power that he possesses is not
at all tiraes 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 discovers In a raoment
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." Nagasena : " 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. SENSATION.
IV. PERCEPTION.  V. DISCRIMINATION. — VI. CONSCIOUSNESS. — VII. IDENTITY;
INDIVIDUALITY ; AND MORAL RETRIBUTION.  VIII. REPRODUCTION. — IX.
KARMA.
We have now done witb 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 diff'er 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
sUent contemplation of the elements of our o-wn being. We
are stUl in a world of mystery ; but this arises as much from
the difficulty of the subject, as from the manner of its iUus
tration. Before we commence our task, it "wiU be well to ascertain
the object, or motive, of our investigation. We should have
supposed, from what we have already seen, tbat the teachings
of Budha were of too practical a nature to aUow 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 tbe
great principle, that aU being, every possible mode of exist
ence, partakes of "impermanency, misery, and unreaUty."
The Spartan prayer was, " Give us what is good and what is
beautiful ; " and Coleridge says, " Poetry has given me the
c c 2

388 A MANUAL OF BUDHISM.
habit of wishing to discover the good and the beautiful in aU
that meets and surrounds me ;" but the Budhist seeks to
reaUse the truth of a more ancient axiom, " AU is vanity and
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 ; literaUy, five sections, or
heaps (1). 1. The organized body (2), or the wbole of
being, apart from the mental processes. 2. Sensation (3).
3. Perception (4). 4. Discrimination (5). 5. Conscious
ness (6).
In tbe Brahma Jdla 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 " aU 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 tbat it is infinite, or infinite late
raUy but not perpendicularly, or that it cannot be predicated
as 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 nor immaterial; that it is either
finite, indefinitely extended, a mixture of both states, or

IX. THE ONTOLOGY OF BUDHISM. 389
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
state of unconscious existence. 25 — 32. Those who hold a
state between consciousness and unconsciousness. 33 — 39.
Those who hold that deatb, 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 o-wn bana. To other teachers the
truth may appear partially ; but to him alone does it alppear
in unshrouded clearness and in its utmost ampUtude. 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
unerring 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 shaU afterwards
learn that the seeming discrepancy arises from the com
plexity of tbe system. There wiU be a future state of exist
ence, but not of the indi-viduaUty that now exists ; and
though death is the dissolution of that which now exists, it
is not the annihUation of a potentiality inherent in that ex
istence. It is evident that the four last of the khandas are results,
or properties, of the first ; and if tbere be anything equiva
lent to tbat 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 Ufe, or vitality, to keep together, or preserve, the
constituents of the organized body; and here its office ap-

390 A MANUAL OF BUDHISM.
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 tbat the principal
cause of muscular action is the hita, or mind. When we
searcb furtber, to find out what the mind is, we are stiU left
in uncertainty as to its real nature. There are mental ope
rations presented, of various classes, but we can find no in-
strumentaUty by which these processes are conducted. The
second khanda, sensation, is the result of contact, and cannot
exist -without it. The third, perception, and tbe fourth, dis
crimination, are equaUy derived or dependent ; they com
mence and cease simultaneously -witb 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 wbole of the
khandas, and of every part of them. The elements, that
whUst in juxta-position, formed what we, in our ignorance,
call a sentient being, no longer produce tbe 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 beterodox idea that represents the soul as
" flying happily away, like a bird from its cage." At another
time we are informed by Gotama 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 a self, apart from tbe 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 iUustrations.
The eastern mind bas suffered much from its fondness for
analogy and metaphor. With the native authors the incon-

IX. THE ONTOLOGY OF BUDHISM. 391
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
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. Tbe 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 tbe eyes, the feet, tbe
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 axle-tree there is no connexion 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 tbe members
rejoice with it." Even upon tbeir own system tbe compa
rison faUs, as tbey acknowledge a nexus of vitality in what
we call tbe man, to which tbere is nothing analagous in the
chariot. A formula has been propounded by Gotama, caUed the
paticha samupp^da, or the causes of continued existence.
Like the successive footsteps of tbe bullock when dra-wing the
wagon or the plough ; or like the repeated undulations of a
wave, one flowing into tbe otber ; a process is continuously in
operation, in wbich there is the recurrence of certain educts, in
uniform regularity of sequence. "On account of ignorance,"
said Budha, in one of tbe Discourses that appear in the San-
yutta, as translated by the Rev. D. J. Gogerly (Ceylon Friend,
AprU, 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 miud,
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, clea-ving (or clinging to existing objects) ; on

392 A MANUAL OF BUDHISM.
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
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 tbe 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
tbe cessation of touch; frbm the cessation of touch is the
cessation of desire ; from the cessation of desire is the sen
sation of (pleasureable or painful) sensation ; from the cessa
tion of sensation is the cessation of the clea-ving 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 tbe 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 wUl 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 teU 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 s put forth, as to ask for the locality of

IX. THE ONTOLOGY OF BUDHISM. 393
karma. We can learn bow 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,
but in the series of circles) was produced. We are told tbat
each circle comes from a previous circle ; as any given flame
comes from a previous flame ; or any given tree comes from a
pre-vious tree ; or any given egg comes from a previous egg ;
but, as in aU simUar 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 egg,
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 on a first. The brahmanical account of the origin
of awidya is more intelligible, though not more satisfactory.
"WhUst 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 tbe fivefold (immoveable) world, without intellect or re
flection, void of perception or sensation, incapable of feeling,
and destitute of motion. Since immovable things were flrst
created, this is caUed tbe first creation." — Wilson's Vishnu
Purana. But as this was an imperfect creation, it was suc
ceeded by eigbt others, eacb more perfect than the preceding
act. According to this theory, awidya is the primary operation
of the di-vine energy. Nearly all tbe ancient cosmogonies
commenced in a simUar manner, which is onlyj 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, tbe 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

394 A MANUAL OF BUDHISM.
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 simUar idea was entertained. There
is this difference between the east and west, that whUst 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 upadan4. There are
two properties inherent in aU sentient beings, except the
rahats : — first, upaddna, and secondly, karma, UteraUy action,
the aggregate result of aU 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 ia
combination, they can maintain no reciprocity of infiuence ;
their mutuality of operation has ceased for ever. But the
upadana stUl 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 necessarUy 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 naturaUy as the other, and
all are equaUy mysterious in the manner of their operation.
As it is the grand tenet of Budhism, that all existence is an
e-vU, 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 controUed by the karma with which
it is connected. It would sometimes appear that up^d^na 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 dewa

IX. THE ONTOLOGY OF BUDHISM. 395
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.
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 controUed by its own essential character.
If it be good, it must necessarUy appoint the being that wiU
be produced to a state of happiness and privUege ; but if it
be evil, it must as necessarUy 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 d^wa-lokas, are pro
duced by what is caUed 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. And it is 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 aU the
parts that enter into its composition. But he denies that
there exists anything eqmvalent to that which, in other sys
tems, is caUed 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 simUar 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. I am now under the
influence of aU that I have ever done, in aU these ages.
This is my karma, the arbiter of my destiny. UntU I attain
nirwana, I must stiU continue to exist ; but the states of

396 A MANUAL OF BUDHISM.
being into which I shall pass, as duration rolls on, I cannot
teU. The future is enshrouded in impenetrable darkness.
This wonder-working karma is a mere abstraction. It is
declared to be achiiiteyya, 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, naturaUyj produces a new
existence, in conjunction "with upaddna. 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 teU in what state the karma that he pos
sesses will appoint his next birth ; though he may be now,
and continue to be untU 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 wiU 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
tbat 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 tbe similarity of
aU 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 exiistence, 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 wbich 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

IX. THE ONTOLOGY OF BUDHISM. 397
which he planted was not a tree but a fruit. A man betrothes
a girl, who, when she has gro-wn into a woman, is claimed by
the man, though that which he betrothed was not a woman
but a girl. A man sets fire to the viUage, and is punished
for it, though it was not he who burnt the vUlage 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 aU 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
stUl 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 chUd.
The parent may see the chUd, 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 fiame 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 stiU 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
gration is continually presented. We meet with innumerable
passages like the foUowing : — " These four, by the help of

398 A MANUAL OF BUDHISM.
Budha, went (after death) to a celestial world." At the end
of the Apannaka Jdtaka, Budha himself says, " The former
unwise merchant and his company are the present Dewadatta
and his disciples, and I was then the wise merchant." The
whole of the Jatakas conclude with a simUar declaration.
These speculations are peculiar to Budhism ; and although
they produce contrivance -without a contriver, and design
without a designer, tbey 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, irritabUity, 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 simUar 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 sheUs have been formed " by the tu
multuous njovements of terrestrial exhalations," and aU who
held the doctrine of equivocal generation. As to the supreme
controUing power, apart from the creative, there has been
equal uncertainty of opinion. The Greeks worshipped Zeus
as the ruler who " according to his o-wn choice assigned their
good or evU 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.

IX. THE ONTOLOGY OF BUDHISM. 399
Inasmuch as Budhism declares karma to be the supreme
controUing power of the universe, it is an atheistic system.
It ignores the existence of an intelligent and personal Deity.
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 Existence.
All beings 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. Kupan, the organized body.
2. Wedana, sensation. 3. Sannya, preception. 4. Sankharo, dis
crimination. 6. Winyana, consciousness.*
2. The Organized Body.
The Rupakkhando are twenty-eight in number, viz. 1. Pathawi-
dhatu, earth. 2. Ap6-dhatu, water. 3. Tejo-dhatu, flre. 4.
Wayo-dhatu, wind. 5. Chakkhun, the eye. 6. Sotan, the ear.
7. Ghanan, the nose. 8. Jiwha, the tongue. 9. Kayan, the body.
10. Rupan, the outward form. 11. Saddan, the sound. 12.
Gandhan, the smell. 13. Rasan, the flavour. 14. Pottabban,
the substance, or whatever is sensible to the touch. 15. Itthattan,
the womanhood. 16. Purisattan, the manhood. 17. Hadaya-
watthun, the heart. 18. Jiwitindriyan, vitality. 19. Akasa-dhatu,
space. 20. Kaya-winnyattI, the power of giving, or receiving, in
formation, by gestures or signs. 21 Wachi-winnyatti, the faculty
of speech. 22. Lahuta, the property of lightness, or buoyancy.
23. Muduta, softness, or elasticity. 24. Kammannyata, adaptation.
* The definitions in this chapter are taken from the S(iry6dgamana-sritra
(a discourse delivered by G6tama, by means of which 500 priests entered the
paths) : Milinda Prasna : B&la-pandita-sutra (a discourse delivered by Go
tama, when resident in the Jetawana- wih&ra) : Amdwatura ; and Wisudhi-
margga-saime.

400 A MANUAL OF BUDHISM.
25. Upachayan, aggregation. 26. SantatI, duration. 27. Jarata,
decay. 28. Anichata, impermancy.
1. Earth. — The parts of the body that are formed of this element
are twenty in nuraber ; viz., the hair of the head, the hair of the
body, the nails, the teeth, the skin, the flesh, the veins, the bones,
the raarrow, the kidneys, the heart, the liver, the abdoraen, the
spleen, the lungs, the Intestines, the lower intestines, the stomach,
the feces, and the brain.
2. Water. — The parts of the body that are forraed of this element
are twelve In nuraber ; viz., bile, phlegm, pus, blood, sweat, fat,
tears, serum, saliva, mucus, the oil that lubricates the joints, and
urine. 3. Fire. — There are four difi'erent kinds of fire In the body ;
viz., the fire that prevents it from putrlfying, as salt prevents the
corruption of flesh ; the fire arising frora sorrow, that causes the
body to waste away, as if it were burnt ; the fire that produces
decay and infirmity ; and the fire in the stomach that consuraes
the food.
The absence or dirainution of heat Is called cold. Sorae have
said that apo-dhatu is the cause of cold ; but this Is not correct.
For this reason. When any one goes frora the sunshine into the
shade he feels cold ; but if he was to corae frora the interior of the
earth to the sarae place he would feel warm. Therefore cold does
not proceed from apo-dhatu ; and to maintain this would be to say
that apo-dhatu and wayo-dhatu are the sarae.
4. Wind. — There are six diflerent 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 adhogama wind, that
descends frora the head to the two feet, and expels the feces and
urine ; aswasa and praswasa, the inspirated and expirated breath ;
the kukshira wind, that Is In the storaach and abdoraen, exterior to
the intestines ; the kotthasa wind, that Is within the Intestines ;
and the angaraanganusari wind, that pervades the whole of the
body, being conveyed In vessels like the veins, and iraparts the
power by which the hand or foot, or any other raeraber. Is raoved.
By these six winds, or airs, the body Is prevented 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.

IX. THE ONTOLOGY OF BUDHISM. 401
The first five airs are connected 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. Thus one
eleraent 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. The eye. 6. The ear. 7. The nose. 8. The tongue. 9.
The body. — These flve are called prasada-riipas, 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 Ira
pression of sound, whether It be frora the drura, harp, or thunder.
3. The nose, that which receives the Irapression of smell, whether
It be grateful or unpleasant. 4. The tongue, that which receives
the irapression of taste, whether it be from a solid or liquid. 5.
The body, that which receives the Irapression produced by the touch,
or contact, of substance, whether it be of a garment or a living
heing. When the karma by means of which these Irapressions are. pro
duced is deficient, or when any of the four principal eleraents of
which the organs are coraposed, are either absent or too abundant,
the ofiice of the eye, ear, &c., cannot be fulfilled ; there Is no sight;
no hearing, &c.
As the naya, 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 presented to it, is like a dog
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.

402 A MANUAL OF BUDHISM.
10. The outward form. 11. The sound. 12. The smell. 13.
The flavour. 14. The substance, or whatever Is sensible to the
body when in contact with it. — These five are called wisaya-rupas,
or qualities of nourlshraent. 1. For the nouris'hing of the eye, or
the production of sight, there must be a coraraunication between
the eye and the outward form. 2. For the nourishing of the ear,
or the production of hearing, there must be a coraraunication be
tween the ear and the sonorous body. 3. For the nourishing of the
nose, or the production of sraell, there raust be a communication
between the nose and the object sraelled. 4. For the nourishing of
the tongue, or the production of taste, there must be a corarau
nication between the tongue and the object tasted. 5. For the
nourishing of the body, or the production of the feeling that arises
frora touch, or contact, there must be a communication between the
body and some substance, or sensible object ; pottabban being the
power of feeling, or sensibility ; as, when a garraent Is put on, the
body Is conscious of a sensation, either comfortable or unpleasant,
according to the material of which it Is raade.
The khandas that are thus connected with sorae sensible object,
and by that object are nourished, are called aharaja ; those that are
connected with the raental faculties, and cannot be divided, are
called chittaja.
15. The woraanhood.
16. The raanhood.
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 out or cast it
off'. It Is the cause of mano-winyana, or raind-consclousness.
18. Vitality, the principle of life, the essential of existence. It
Is produced at the sarae tirae as the organized body to which it is
attached, by means of karraa. It is that which forras the aggre
gation of the rupa-khandas, and is the cause of their (temporary)
preservation, as water nourishes the lotus, and it Is the means by
which they exist ; it is the mediura 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 the rupa-
khandas, as death ensues.
19. Space. — There are In the body nine apertures, vacuities, or
spaces ; the orifices of the ears, the nostrils, the raouth, the throat,
the orifices whence proceed the feces and the urine, and the stomach
and Intestines. These are not rupa-khandas in the strict sense of

IX. THE ONTOLOGY OF BUDHISM. 403
the term ; but as their existence is continuous, and they are essen
tial to the body, they are so called.
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 accomraod.ate Itself readily to any work it raay
have to perform.
25. Aggregation, the result of the continued production of the
rupayatanas, 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
rupayatanas, like the constant overflowing of the water in the well.
27. Decay, the breaking up, or destruction, of the rupayatanas.
28. Imperraanency, the liability of the rupayatanas to change ;
their instability.
Of these twenty-eight rupa-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 ekaja, as proceeding frora one cause, and others dwija,
as proceeding from two causes, &c.
3. Sensation.
The Wedana-khando, or sensations, are six in number. They
are produced by communication with that which Is agreeable, dis
agreeable, or Indiff'erent. When an agreeable object is seen there
is gratification ; when a disagreeable object is seen there Is aver
sion ; and when an object Is seen that Is neither pleasant nor un
pleasant, neither agreeable nor disagreeable, as the ground, rocks,
and similar objects, there Is indifference. So also with that which
D D 2

404 A MANUAL OF BUDHISM.
Is presented to the ear, tongue, nose, body, or 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 sraell ; when there Is any flavour,
whether It be sweet, sour, milky, saline, or oily, there is the per
ception 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 raind considers any matter
or subject, and examines It, thereis the perception that It is of such
a character or kind. 5. Discrimination.
The Sankharo-khando, or powers of discrimination (Including the
moral faculties), are fifty-five In nuraber ; viz.
1. Phassa, touch, the first thought produced In the mind from
the touching of the eye by the flgure, of the ear by the sound, &c.,
as when at the dawn of day the first rays of the sun impinge 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 coraparison ? " Nagasena replied, " We will suppose that two
rams are fighting with each other ; one rara is the eye, the other is
the figure, or outward forra, and the raeeting of their heads is con
tact. Again, a raan claps his hands ; one palm is the eye, the
other is the outward forra, and their meeting together Is contact.
And again, a man plays upon the cymbals ; one cyrabal Is the eye,
the other is the outward form, and their meeting together is con
tact." 2. Wedana, sensation, as that of flavour ; like the king who eats
delicious food.
The property of wedana Is sensation, or experience ; It is that

IX. THE ONTOLOGY OF BUDHISM. 405
which arises from enjoyment, or possession. Thus, a raan renders
a service to the king ; and the king, well- pleased, appoints 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 ser
vice to the king I have been put in possession of these advantages
(sepa- wedana- windimi) ; in this way he has the sensation of enjoy
ment. Again, a being obtains merit, and by raeans of it, after his
death he is born in a dewa-loka ; In the midst of his happiness he
thus reflects. In forraer ages I have obtained merit, and by means
of it I am now enabled to enjoy the blessings of the dewa-loka
(sepa-wedana-anubhawakeremi) ; in this way he has the sensation
of enjoyment.
3. Sannya, 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 forra he wishes.
4. Chetana, thought, that which exerts itself raore quickly than
any other of the flfty-five faculties in all raental exercises, as when
a husbandman goes with fifty-four of his friends to plough, or per
form any other agricultural operation, he hiraself 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 raan 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 instruraent of sound, yet sight and
hearing are produced. In none of these instances Is there actual
contact. The raediura by which this coraraunication 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 dis
agreeable, or Indifferent. If a mother has to go to some other
place whilst her child is left near a deep well, she incessantly fears

406 A MANUAL OF BUDHISM.
for Its safety ; and equally unceasing is the action of the mind ;
the exertion of the thought is incessant.
The principal faculty connected with chetana Is the mind, hita,
producing volition, raanakota karana, (which may have an influence
upon others, as well as upon the individual in whose raind it Is pro
duced). Thus, a raan prepares poison, and drinks some of it hira
self; If he gives to others also to drink, he brings sorrow upon
hiraself, and upon the others who have drunk with him ; so also, a
raan resolves on the taking of life, and for this crirae he is born in
hell, and if he persuades others also to corarait the same crirae,
they will receive the same punishment. Again, a man mixes toge
ther ghee, butter, sugar, curd, and other kinds of savoury Ingre
dients, and drinks the compound, by which he Is nourished and
raade strong ; and if he gives of It to others also, and they drink it,
they too are nourished ; so also, a man resolves upon acquiring
raerit, and frora the good acts that he perforras, he is born in one of
the dewa-lokas ; and If he persuades others to perform the same
acts, they too receive the same reward.
The king of Sagal said to Nagasena, " How can we now have
thought of, or remember, that which happened at sorae former
tirae ? " Nagasena : " Thought comes frora the meraory, sihiya."
Milinda : " How can that be ? thought, chetana, comes from the
mind, chitta, and not from the memory, sihiya." Nagasena : " Do
you ever forget that which you have once known?" Milinda:
" Yes." Nagasena : " 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 raind ? " Milinda : " It is not the
raind that passes away, but the thought." Nagasena : " Then how
is It you say that when the remerabrance of that which has hap
pened in some former period has passed away, this remerabrance
coraes again frora the mind, and not frora the thought?" The
king, upon hearing this question, acknowledged that he was over
corae. Again, the king said to Nagasena, " Does all thought come from
the meraory, or Is it also imparted by others ? " Nagasena : " It
Is received in both ways ; it comes from the memory, and is Im
parted by others ; if there were no Imparted thought, the office of
the teacher would be assuraed without any result; the scholar
would be unable to learn. Thought Is produced in sixteen different
ways : — 1. Frora reflection; Ananda, the upasaka Khujjutara, and

IX. THE ONTOLOGY OF BUDHISM. 407
many others, were enabled by this means to know what happened
to them In forraer ages ; not In this birth alone but In previous
births. 2. Frora the Instruction of others ; a man forgets some
thing that he has once known, and his neighbours say, What, do
you not remember such or such a thing ? and by this means the
thought is again received. 3. From consciousness ; 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 some
thing that he enjoys, and he afterwards reraembers that in such a
place he received enjoyment or satisfaction. 5. Frora aversion ; a
man meets with something that causes sorrow, and he afterwards
reraerabers that in such a place he received sorrow, by which aver
sion is produced. 6. Frora similarity, or resemblance ; a man sees
another human being, and it rerainds 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 rerainds hira of other caraels, bulls, and
asses. 7. Frora separation, or analysis ; a raan sees sorae one, and
he thinks that his narae 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
rerainded of a bull. 10. From assistance ; a raan forgets some
thing, but another person tells him to try and think about it, and
he then reraerabers. 10. From impressions ; a raan 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 re
minded of them. 12. From instruction ; a man 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, or a thousand, previous to the
present birth. 14. From books ; a raonarch wishes to know what
has occurred in former tiraes in his kingdom ; he therefore sends
for the chronicles that were then written, and by reading them he
learns it. 15. Frora proximity ; a king sees a vessel that Is placed
near him, by which he Is rerainded of some other vessel. 16.
From experience, 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 fla-

408 A MANUAL OF BUDHISM.
vour, when he touches anything, of how it feels ; when he is con
scious of anything, he reflects on it ; and thus thought Is produced."
5. Manaskara, reflection, that which exercises the thought, turns
It over and over, as a charioteer exercises a high-bred horse.
6. Jiwitendriya, that which Is the principle of life, sustaining the
co-existent incorporeal faculties, arupa dharmma, as water sustains
the lotus.
7. Chittakagratawa, individuality, that which is the centre of the
phassa and other faculties of discrimination, uniting them together,
and causing them to be one, as when a king, surrounded 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 ob
ject ; that faculty of the raind which is first exercised when thought
arises, as the blow that first strikes the bell. It is said in the
tikawa to be the power by which thoughts arise In the mind.
There are ten winyanas, and there Is wiraya, that may arise in the
mind without the intervention of witarka, on coraing In contact, or
being associated with certain objects, some through meditation,
bhawana, and sorae through habit.*
" The property of witarka," said Nagasena, " is that of fixing or
establishing. Thus, a carpenter takes a piece of wood, prepares 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
raind, as the sound that continues to proceed frora the bell.f
" The property of wIchara," said Nagasena, " is that of investi
gation. 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 drowsiness ;
wIchara is an eneray to wichlklchawa, or doubt. Witarka precedes
wIchara ; it is that which causes the rising of the aramunu, thoughts
that proceed from contact with sensible objects. In the mind :
wIchara is that which lays hold upon these thoughts and examines
them. Witarka is the first movement or trembling of the thought ;
* Witarka : reasoning, discussion ; doubt, deUberation ; consideration of
probabilities, mental anticipation of alternatives, conjecture ; from the root
wi, implying discrimination, and tarka, to reason, or doubt. — Wilson's San
skrit Dictionary.
t Wichlira : the exercise of judgment, or reason, on a present object, in
vestigation, consideration, deliberation ; dispute, discussion. — Ibid.

IX. THE ONTOLOGY OF BUDHISM. 409
it Is like the bird that is spreading out Its wings in order that it
raay rise Into the air, or the bee as it flutters near the flower when
about to enter its bell : wIchara is like the bird pursuing Its course
through the air, or the^bee walking over the petals of the fiower and
collecting pollen. Witarka is like the moving of the golden eagle
through the air, when the raovement of its wings cannot be per
ceived; wIchara 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 raade of
goat's hair, and anointed with oil, for the purpose of shampooning
the body. The one is like the clay held in the hand by the potter,
ready to be turned upon the wheel and raade up into sorae 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 circuraference. In this
way witarka and wichara are connected with each other, as the
flower and the fruit of the tree.
10. Wiraya, or wirya, persevering exertion, effort, resolution,
courage, or deterraination ; that which prompts to all kinds of ex
ertion, like the powerful raan who shrinks at nothing. Its oppo
site is kusita, indolence. All the other faculties are assisted by Its
exercise. The sceptical tirttakas possess it, but it only leads them
to raore certain destruction.
The property of wiraya is to afford support, as by a prop ; it
prevents the downfall or destruction of raerit. 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 an
other king, with a sraall army, he overcomes by the superiority In
the nuraber of his men ; and as the victorious king Is thus assisted
by his army, so is the man who seeks nirwana assisted by this prin
ciple. The same truths have been declared hy Budha : — " By
wiraya, the srawaka disciple keeps at a distance all akusala, or de
raerit, and is enabled to practice all kusala, or merit ; keeps at a
distance that which Is evil, and receives into the mind, and con
tinually 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

410 A MANUAL OF BUDHISM.
first said that he would do whatever was required of him, even
though It should be to jump Into a pit as 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 tritu
ration 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.
11. 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 grow
ing. It Is the opposite of wyapada, the wish to injure another.
It Is accorapanied 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 instruraent, 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 becorae 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 theraselves, and lose their existence, by rolling
upon the shore.
There is also udwega-pritiya. The priest Maha Tissa resided at
the wihara of Panagal. It was his custom to worship at the
dagoba, and on a certain festival he looked towards the place where
the principal relics were deposited, thinking thus within himself,
" In forraer periods raany 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 udwega-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, upasikawa.
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.

IX. THE ONTOLOGY OF BUDHISM. 411
The wihara could be seen from the court-yard of her house ; so
from that place she looked towards It ; and seeing the Hghts 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 udwega-pritiya was formed In her mind, and in an instant she
began to ascend Into the sky, so that she arrived at the wihara be
fore her parents ; who, when they entered and saw her, asked how
she had come, and she replied that she had corae 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 dlfiferent
kinds of oil, are poured into the same vessel. It is difficult to sepa
rate 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 winyana.
12. Chanda, determination, that which carries the intention into
effect, as when the hand Is stretched-out in the house-resembling
thought. 13. Adhiraokha, steadfastness, that which gives stability to the
mind, as the firm pillar of eraerald.
14. Sardhawa, purity, that which cleanses the raind 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 its raost powerful exercise It is
called ogha (stream, or torrent). In this way. There are 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 ogha Is to sardhawa.
" There are," said Nagasena, " two principal properties of sar
dhawa, viz., purification, sangprasadhana, and progress, sangpak-
khandana (hterally, leaping). By the former, evd desire Is sub
dued, and that clearness of the mind Is produced which brings with
It tranquillity, or freedom from all agitation. When the four-fold
array of a chakrawartti passes a brook in which there is only a
sraall quantity of water, it is fouled by the feet of those who pass,
and becoraes muddy ; the water and the mud are mixed together.

412 A MANUAL OF BUDHISM.
until It becomes like the pool In which buffaloes have wallowed.
The eraperor, when he also has passed over, tells his nobles to
bring him sorae of the water to drink. But how can his raajesty
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
nirwana. The mud and other impurities in the water are evil desire.
The jewel is sardhawa. The water when cleared is the mind freed
from Impurity. Thus sardhawa subdues evil desire, and the mind,
when free frora 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
attamed, and to accomplish that which is not yet accomplished.
When the waters of a heavy rain fall upon a rock, they do not re
main upon the sumrait, 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 a raore courageous man
arrives, who arranges his garments, enters the streara, and gains the
opposite bank. This Is seen by the others, who soon follow his
example In crowds. In like manner, when he who is seeking
nirwana, sees in what way others have become free from irapurity,
he enters, as by a leap, one of the four paths ; and it is In this way
that sardhawa 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, scepticisra, and Ignorance,
raay be crossed ; by assiduity, the ocean of birth may be crossed ;
by resolution, 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 sub
jects ; that which prevents a man frora doing wrong, and prompts
him to do that which Is right ; It is like a faithful noble who re
strains and guides the king, by giving hira good advice, and in
forraing hira of all things that it is necessary for him to know.
" It is the property of smirtl," said Nagasena, " to divide that

IX. THE ONTOLOGY OF BUDHISM. 413
which is united or corabined, one kind or species being separated
frora another, or distinguished from It, according to It own essential
nature. It distinguishes the four satipatthanas, the four sarayak-
pradhanas, the four Irdhi-padas, &c. ; kusala and akusala ; that
which is crirainal 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 frora uniting that which It Is Im
proper to unite ; he separates that which it is proper to separate ;
and refrains from separating that which it Is iraproper 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 raany, your chariots so
many, and your Infantry so raany ; your gold Is so much ; you have
so many pieces of coin, and so raany stores ; your raajesty will be
pleased to take note of these things. In like manner, he who seeks
nirwana, by smirti distinguishes the four satipatthanas, the four
samyak-pradhanas (the whole series being repeated as before) ; he
does that which It is proper for hira to do, and leaves undone that
which it is proper for hira 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 rainister of the chakrawartti knows who
are on the side of the king, and encourages thera, whilst all others
are banished from the court ; In like manner, by smirtl the good is
distingmshed frora the evil. The teaching of Budha is to the same
effect, who says, 'I declare that by srairti 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 alarra for Its consequences.
18. Alobha, indifference, thatwhich 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. Adwesa, aff'ection, that which bears no enmity, and Is free
from anger, like a faithful friend.
20. Pragnyawa, wisdora, that which dispels ignorance, revealing
what Is good and what is not good, like the burning larap that brings
to view the figures that would otherwise be hid by the darkness.
Its opposite is awidya. Ignorance.

414 A MANUAL OF BUDHISM.
The locality of pragnyawa cannot be pointed out. It Is 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 raeanings ; when the raeaning of a raatter
is understood, wisdora is produced. It is diflBcult to acquire, as well
as to explain. It is extensive, raultlform, and scattered in various
places ; brings fatigue to him who would find It ; and requires
perseverance In the search. It is 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 pragnyawa is the voice ; but
dharmma-pragnyawa is the result of the exercise called widarsana,
which is itself produced by the practice of samadhi.
Pragnyawa is the body of the flve wisudhi, as sela-wlsudhi,
drishti-wlsudhi, chitta-wisudhi, &o. It is so called, because It is
that of which they are composed, their substance, as the body is
the support of the different merabers. The power of the wisudhi
is Increased or decreased according to the strength of the pragnyawa.
" Pragnyawa," said Nagasena, " is equivalent to light ; it dispels
the darkness of Ignorance ; produces the ashta-widya, or eight
kinds of knowledge possessed by the rahats ; declares the four great
truths ; and perceives that the five khandas are Iraperraanent, asso
ciated with sorrow, and unreal. The raan who lights a larap 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 sarae way that wisdora produces the effects
that have already been declared. Again, wherever wisdora is pro
duced. In that place raoha. Ignorance or deception, is destroyed ; as
when a raan takes a lamp Into a dark place, the darkness is destroyed,
and light Is diffused.
"When any one has gnyana, knowledge, he has also pragnyawa ;
the one Is similar to the other. He who possesses thera Is ignorant
concerning sorae 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 iraperraanent, subject to sorrow, and unreal."
This question was asked of Nagasfena by the king of Sagal,
" Where is pragnyawa ? or. In what place does wisdom appear?"

IX. THE ONTOLOGY OF BUDHISM. 415
and this Is the substance of the reply that he received. " When
wisdora has effected that for which it has been called into existence,
it passes away, or is destroyed ; but that which it has revealed stdl
reraains ; as when It iraparts the knowledge of iraperraanency, &c.
this knowledge abides, though the wisdora that produced it has
passed away. This may be Illustrated by a flgure. A respectable
man wishes to write a letter In the night season ; he calls for his
secretary, coraraands a lamp to be lighted, and causes the letter to
be written ; after this, the larap Is extinguished, but the writing re
raains. In like raanner, pragnyawa 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 flre Is extinguished ; after this, there
is no further necessity for any watery 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 sardhawa and the other powers that destroy evil desire ;
the evil desire, when once destroyed does not again exist ; even so
wisdora passes away, but that which it has produced still abides.
Again, a medical man takes five kinds of roots, earths, and other
drugs, with which he compounds a raedicine ; it is given to the patient
for whora It was prepared, and by this means he recovers ; the
medicine is then of no further use, though the recovery Is permanent ;
and it is the sarae with wisdom."
There is a difference between manaskara and pragnyawa. The
former is possessed by sheep, cattle, and caraels ; but the latter Is
not. Again, the property of the forraer is -uhana, combination ; that
of the latter is chedana, separation or excision. The raan 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 raan who
seeks nirwana lays hold of his hita, mind, by manaskara, and cuts
off evil desire by the sickle-reserabling pragnyawa.
The difference between sannya, winyawa, and pragnyawa raay
thus be known. By the first Is learnt the difference in the colours
of things, but it Is insufficient to discover their Irapermanency. 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 ofthese things ; colour, irapermanency,
and the paths. There is another method by which this difference
may be understood. W^hen a heap of gold coin is seen alike by a

416 A MANUAL OF BUDHISM.
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 pur
chase. 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 kingdora It was
struck, or at what rock or forest, or on the bank of what river ; and
•he knows the narae of the artist by whora It was raade. Sannya Is
like the knowledge of the child, derived from what he saw ; winyana
is like that of the peasant, who knows the uses to which the coin
may be put ; but pragnyawa Is like the knowledge of the citizen,
who understands the whole, and understands It well.
There is a kind of wisdom called chinta-pragnyawa, which Is
received by Intuitive perception, and not from information commu
nicated by another. It is possessed In an eminent degree by the
Bodhisats ; but the wisdom that discovers the four great truths is
received only by the Pase-Budhas and the supreme Budhas in their
last birth. With this exception, all other kinds of wisdom raay be
gained by any being who will practice the pararaitas.
There are eight causes of the increase of pragnyawa : — age, the
company of the wise, investigation, association with the good, re
flection, conversation, the friendship of the kind, and the aid of the
three geras.
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 wedana.
23. Chltta-prasrabdhI, the repose or tranquillity of the raind, that
which prevents disquietude, and other consequences arising frora
winyana. 24. Kaya-lahuta, body-lightness, that which allays the desire of
sensual gratiflcation.
25. Chitta-lahuta, ralnd-lightness, that which prevents sleep and
drowsiness. 26. Kaya-mirdutwa, body- softness, that which prevents scepticism
and deception.

IX. THE ONTOLOGY OF BUDHISM. 417
27. Chltta-mlrdutwa (Is explained in the same way as No. 26.)
28. Kaya-karmraanyata, body-adaptation, the power of causing
the body to be in any state that is desired, so as to be free frora all
uneasiness, a power which aids In restraining the desire of sensuous
gratification. 29. Chitta-karraraanyata, raind-adaptatlon, (Is explained in the
same way as No. 28, but raust be considered in its application to
the mind).
30. Kaya-pragunyata, body-practice or experience, that which
prevents irapurity.
31. Chitta-pragunyata, ralnd-practlce or experience (Is explained
In the sarae way as No. 30).
32. Kaya-Irjutwa, body-uprightness or rectitude, that which pre
vents the deception arising from wedana, &c.
33. Chltta-irjutwa, ralnd-uprightness or rectitude (Is explained In
the sarae way as No. 32).
34. Karuna, kindly regard, favour, pitlfulness, that which desires
the destruction of the sorrow of the afflicted.
35. Mndita, benevolence, that which rejoices in the success of
the prosperous.
36. Sarayak-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-karmmanta, truthfulness or propriety of action, that
which performs whatever Is flt or proper, like the wise man, and
not like the child that deflles 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. Lobha, covetousness, that which cleaves to sensible objects.
40. Dwesa, anger, that which is wrathful, like a serpent struck
by a staff.
41. Moya, raoha, ignorance, that which knows not the four great
truths. 42. MItya-drlshtl, scepticism, that which teaches there is no pre
sent world, no future world ; it is the principal root of all akusala,
or deraerit.
43. Udacha, disquietude, that which keeps the mind In continual
agitation, like the wind that moves the flag or pennant.
44. Ahirlka, shamelessness, that which is not ashamed to do that
E E

418 A MANUAL OF BUDHISM.
which it is Improper to do, like the hog that openly wallows in the
mire. 45. Annottappa, recklessness, that which does not fear to comrait
evil deeds, like the moth that fearlessly casts itself Into the flame of
the lamp.
46. Wichiklcha, doubt, that which questions the existence of
Budha, his discourses, and the priesthood ; previous birth, future
birth ; the consequences resulting frora 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 raan held by a
serpent ; he trerables frora 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
ara above all other persons, superior to all.
48. Irsya, 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 raind thereby becomes debased, and the features of his
countenance are changed, so that It becomes painful to look at him ;
he wishes not the prosperity of another, and loves only his own.
50. Kukhucha, moroseness, or the disposition to find faidt, que
rulousness, that which is equally dissatisfied with what bas 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 Iraperious master.
51. Thina, sleep, that which refreshes, or calms the raind.
52. Mijja, drowsiness, that which prevents the body frora per
forraing any work. It is sometimes said that thina has the sarae
effect upon the body that mijja has upon the mind. The body is
supposed to be asleep when the mind Is awake, and the raind to be
active when the body Is in unconscious repose.
The flfty-two raodes of sankharo here enumerated, together with
wedand, sannya, and winyana coraplete the category of discrirai
nation.

IX. THE ONTOLOGY OF BUDHISM. 419

6. Consciousness.
The Winyana-khando, or faculties of consciousness, are eighty-
nine in number, viz.
1. Chaksu-winyaua, 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 pos
sessed by Gotama before his birth, whilst he was yet in his raother's
womb ; all other beings, in the same situation, possess only kaya-
wlnyana. The eye of the body is surmounted by the eye-brow, and has
within It a circle of a black colour, and another that is white ;
thus it is beautified, as the water-lily by its petals. As a drop of
oil poured upon the upperraost ball of cotton, when there are seven
balls suspended from each other, or poured upon the outermost
when there are seven balls one %vlthln 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 distingmshed from the divine) eye.
The four elements enter into the composition of the eye, but the
winyana 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 raind,
chitta. If It were the eye that sees the image, It would see also by
the other winyanas. Nor is it the raind that sees the iraage, be
cause It has got no eye. If It were the winyana that sees the
image, it would see the Iraage 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 coraraunicate with each other, or corae into contact,
then there is sight. It Is necessary that there be the coraing of
Hght 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.
Frora within such substances as crystals and gems the Hght pro
ceeds, so that that which is within thera can be seen. When any
object Is seen it is not seen by the eye alone, nor by the winyana
alone. It Is the chaksu-wlnyana that sees it, though we say, in
common language, that It is the eye. When the winyana that is
E E 2

420 A MANUAL OF BUDHISM.
united to the eye, coramunicates, by the assistance of light, with
any object that is presented before it, we say that the man who
possesses that winyana sees that object. Thus we say that such an
object is shot with the bow ; but in 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 winyana ; or rather, not the eye alone,
nor the winyana alone, but both united.
2. Srota-winyana, 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. Ghrana-wlnyana, nose-consciousness, In the nose, like the
footstep of a goat in shape, is that which perceives smell, whether
it be agreeable or disagreeable.
4. Jiwha-wlnyana, tongue-consciousness, in the tongue, hke the
petal of a water-lily in appearance. Is that which perceives the
different fiavours.
5. Kaya-winyana, body-consciousness. Is the perceiving of touch
by the body. The exercise of this power is immediate, which none
of the other winyanas are, as they require some medium of cora
raunication with the object before any effect is produced.
6. Mano-winyana, ralnd-consclousness, is the perceiving of the
thoughts that are In the raind. Mano (In other places called hita,
sita, and chitta) is the chief of the winyanas. It Is like an over
seer 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 workraan, who sets all
his raen In motion when he himself begins to work.
As a large flsh agitates the water in which it swims or sports, so
the hita moves the rupa, 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 Nagasena, " Is mano-winyana pro
duced wherever there Is the production of chaksu-wlnyana?"
Nagasena: "Yes." Milinda: "Is eye-consciousness first pro
duced, and afterwards raind-consclousness ; or Is mind- conscious
ness first produced, and afterwards eye-consciousness ? " Nagasena :
" First, eye-consciousness is produced, and afterwards raind-con
sclousness." Milinda : " What, does the eye-consciousness say to
the mind-consciousness, I am going to be born in such a place, and
you raust be born there too ? Or does the raind-consclousness say

IX. THE ONTOLOGY OF BUDHISM. 421
to the eye-consciousness, Wherever you are born, there I will be
born also?" Nagasena: "They have no such conversation with
each other." Milinda : " Will you explain to rae, then, by a
figure, how It is that these two raodes of consciousness always ac
company each other?" Nagasena: " 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." Nagasena :
"When it rains again, where does this other water go to?"
Milinda : " To whatsoever place the first water goes, to the same
place goes the second." Nagasena : " What, does the first water
say to the second. Wherever I go, 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 sarae place because of the declivity in the ground."
Nagasena : " Even so, w'nen eye-consciousness is produced, in the
sarae place is produced raind-consclousness. The one does not say
to the other. Where you are born there I will be born ; they are
produced in this raanner 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 produced together they both proceed by the sarae door or
aperture?" Nagasena : " There is a fort In sorae 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." Nagasena:
" There Is afterwards another raan who wishes to retire ; by what
means does he go out?" Milinda: " By the sarae gateway as the
first man." Nagasena: "What, does the flrst raan say to the
second. You must come out of the fort by the sarae gateway that I
do ? Or does the second raan say to the first, I wdl go out of the
fort by the sarae gateway that you do ? " Milinda : " They do not
hold any conversation of this kind with each other ; they both re
tire frora the fort by the sarae gateway, because it is the right and
proper road." Nagasena: " Even so, there is no conversation held
between the two modes of consciousness ; it is because of the door
or aperture that they are born together." The priest afterwards
Ulnstrated the same process by the figure of two wagons (the
bullocks of which), frora custom, follow each other in the sarae
path ; and by the figure of a pupd, who at first Is unable to under
stand what he is taught, and his mind is confused ; but by practice.

422 A MANUAL OF BUDHISM.
or habit, he becomes calm and collected, and retains the remera
brance of what he Is told. " In Hke raanner, frora custom, and
from practice, or habit long continued, the production of mano-
winyana follows the production of chaksu-wlnyana." The king
asked the sarae question relative to the other winyanas ; If, where
nose-consciousness or body-consciousness is produced, there mind-
consciousness is produced also ; and was answered in the affirma
tive. After receiving this answer, the king asked Nagasena another
question, and said, " Wherever mind-consciousness is produced, Is
sensation, wedana, produced in the same place ? " The priest re
plied, " Wherever mind-consciousness is produced, there is also
produced touch, or contact, phassa ; sensation, wedana ; perception,
sannya ; thought, chetana ; attention, witarka ; and examination,
wichara. Of these various modes of winyana, eye-consciousness and ear-
consciousness are produced by coraraunication ; there raust be a
communication between the object seen and the eye, and between
the object that produces the sound and the ear ; iraages and sounds
are, as It were, the food of the eye and ear. The other winyanas,
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 jlwha-winyana ; but when anything Is In contact
with the eye, whether it be the collyriura by which It is anointed,
or the grain of sand by which It is annoyed, there is no conscious
ness 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-consciousnes there is a difference ; sorae sounds are
heard when afar off, but others must be near, or they are not per
ceived. Between the birth of the sound and its being heard there
Is the lajjse of a short period of tirae ; 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
* The easterns speak of the hare in the moon as we do of the man in the
moon. The folio-wing passage occurs in the Sanskrit poem called Naishadha
(Jharita, in speaking of tho risiug sun, as ti-anslated by Dr. Yates : —
" The moon beheld the ha-wk of day fly up,
And -with his bright and lieavenly rays give chase
Unto the raven night ; alarmed with fear
For the dear hare reclining on his breaat,
He fled precipitate ; and all the stars,
Like doves afraid, betook theraselves to flight." —
Asiatic Researches, vol. xx.

IX. THE ONTOLOGY OF BUDHISM. 423
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 winyana raay be learnt in this way. The watch
raan 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 sraelled by the nose ; flavour Is tasted by the tongue ; con
tact, or touch. Is felt by the body ; and thoughts are perceived by
the raind. All these things are discovered or ascertained by means
of winyana.
7. Akusala- wipaka-winyana-dhatu-chitta, that which is the cause
of birth in the four hells ; akusala, demerit, without any admixture
of kusala, merit.
8. Kusala-wipaka-wlnyana-dhatu-chltta, that which is the cause
of birth as man; Imperfect kusala, which frora Its imperfection
brings blindness, deafness, disease, &c.
9 — 16. The eight sahituka-karaawachara-sit, that are the cause
of birth In the dewa-loka, or If In the world of men, as possessing
great prosperity.
17 — 21. The flve rupawachara-wlpaka-sit, which are the cause
of birth in one of the rupa brahraa-lokas.
22 — 26. The flve arupawachara-wlpaka-sit, which are the cause
of birth in the arupa brahraa-loka.
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 deraerit.
28. The thoughts that rest in the supposition that the circura
stances of the present birth are not controlled hy that which has
been done in a former birth.
29. The thoughts that conclude there is no evil consequences re
sulting from sin, when these thoughts arise spontaneously In the
mind, and not from the suggestion of another.
30. The sarae thoughts when they arise frora the suggestion of
sorae other person.
31. The thought that there is neither happiness nor sorrow.
(The rest of the winyanas are of a slradar description, all of
thera being states of the mind, or thoughts ; some of which, like
the above, are connected with deraerit, and others with raerit.
Araong the slates of mind connected with raerit are the following :

424 A MANUAL OF BUDHISM.
— 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 sorae other person ;
the performance of the sarae from imitation, as when a child follows
the example of Its parents ; the giving of good advices 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.)
It has been declared by Budha that the five khandas are like a
vessel in which all sentient beings are placed. The rupakkhando
are like a mass of foam, that gradually forms and then vanishes.
The wedanakhando are like a bubble dancing upon the surface of
the water. The sannyakhando are like the uncertain mirage that
appears in the sunshine. The sankharokhando are like the plan
tain-tree (without firmness or solidity). And the winyanakhando
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 eleraents of existence are said to be Included in
the five khandas, it is evident that Budhlsra does not recognize the
existence of a spirit or soul ; and that this assertion is not raade
without adequate authority will be seen from the additional ex
tracts now to be made upon the same subject, taken principally
from the Questions of Milinda.)
2. In the commencement of the conversations that were held be
tween Milinda and Nagasena, the king said, " How is your re
verence known? What Is your name?" Nagasena rephed, " I
am called Nagasena by my parents, and by the priests and others ;
but Nagasena is not an existence, or being, pudgala."* Milinda:
" Then to whom are the various off'erings raade (that are presented
to you as priest) ? Who receives these offerings ? Who keeps the
precepts ? Who enters the paths ? There is no raerit or demerit ;
neither the one nor the other can be acquired ; there is no reward ;
no retribution. Were any one to kill Nagasfena he would not be
guilty of murder. You have not been Instructed ; nor have you
been received into the priesthood. Who is Nagasena ? What Is
* N&gasena declares that rupa, wedana, sanny4, and winny ano, 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 OK BUDHISM. 425
he ? Are the teeth Nagasena ? Or is the skin, the flesh, the
heart, or the blood Nagasena? Is the outward form Nagasena?
Are any of the five khandas (mentioning each of them separately)
Nagasena ? Are all the five khandas (conjointly) Nagasena ?
Leaving out the five khandas, is that which remains Nagasena?"
All these questions were answered in the negative. Milinda :
" Then I do not see Nagasena. Nagasena is a mere sound without
any meaning. You have spoken an untruth. There is no Naga
sena." Nagasena : " Did your majesty come here on foot or in a
chariot?" Milinda: "In a chariot." Nagasena: "What is a
chariot? Is the ornamented 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. Nagasena :
" Then I see no chariot ; it is only a sound, a name. In saying
that you came in a chariot, you have uttered an untruth. 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 flve hundred nobles who had accompanied the king declared
that his majesty had not previously met with any one whose argu
ments 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.''
Nagasena : " In like manner, It is not the skin, the hair, the heart,
or the blood that is Nagasena. All these united, or combined, form
the acknowledged sign by whifch Nagasena is known ; but the ex
istent being, the raan Is not hereby seen. The sarae 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 flve khandas are united In one
aggregate, or body, they constitute that which is called a being, a
living existence.' "
3. (Though an Interruption to the narrative of Nagasena, an ex
tract 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 hira the iraper
manency of all the elements of existence. Sachaka replied, " If

426 A MANUAL OF BUDHISM.
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 raanner (it has been declared by
some) the rupa, or outward form Is the atma, the self, the man, and
that by raeans of the rupa merit and deraerit are acquired ; the
wedana are the self (others have said), and that by means of the
wedana merit and demerit are acquired ; the sannya are the self
(others have said), and that by means of the sannya merit and de
merit are acquired ; the sarae has been said of the sanskhara and
the winyana (by others) ; the five khandas are to the sentient being
like the earth to the plants and seeds, as by raeans of them raerit
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
anatraa, unreal, without a self." Budha replied, " You say that the
rupa Is yourself; that the wedana are yourself; the sannya are
yourself; the sanskhara are yourself; the winyana are yourself ;
is it not so ?" Sachaka : " This Is not my opinion alone: it is that
of all who are around rae." Budha : "It is with you that I argue;
let there be no reference to those who are around." Sachaka:
" I repeat what I have said : the r-upa 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 wIU ask
you a question. The authority of the anointed king, born of the
royal caste, is suprerae In the country that he governs ; whom he
will, he appoints to death ; whora he will, he reduces to poverty ;
whora 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 ; Is It
not so ?" The tirttaka replied that this statement was correct, but
hy 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 atma can have no
power over the rupa and other khandas ; It cannot preserve them.
Budha: "You say that the rupa is yourself; that it exists by
means of the atma ; now if you deterraine that the rupa 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 atraa." It Is evident that if we will
our body to he 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.

IX. THE ONTOLOGY OF BUDHISM. 427
The tirttaka saw, therefore, that he was conquered ; and he reflected
thus : — " If I say that the rupa and other khandas are sustained
by the atma, the Lichawi princes will say to me, ' Then how is it
that your person is not as comely and beautiful as ours ? ' and if I
say that it Is not thus sustained, Gotama will say that It is contrary
to ray forraer declaration." He, therefore, remained silent. Budha
again said to him, " You say that the rupa Is the self, that It is sus
tained by the atma. Now If you deterraine that your outward
form, rupa, shall be beautiful, will it thus happen, will your wish
be accoraplished ? You say that the wedana are the self, that they
are sustained by the atraa ; now If you determine that the wedana
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 im
permanent?" Sachaka. "Impermanent." Budha: " Is that
which is impermanent connected with satisfaction or sorrow ? "
Sachaka: " With sorrow." Budha: " If death is followed by life,
and thus a repetition of sorrow Is endured. Is It not from ignorance
that any one says, I belong to that, or, that belongs to rae ; the atma
belongs to the five khandas, or the five khandas belong to the atraa?"
Thus was Sachaka overcorae, as he was brought to confess that the
five khandas are iraperraanent, connected with sorrow, unreal, not
the self.
4. (To return to the narrative of Nagasfena). The kmg enquired
of the priest how old he was when he was ordained, and he replied
that he was seven years of age ? MIHnda : " 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 aU his royal ornaments,
was reflected on the ground, and Nagasena said to hira, " When
your shadow appears in a vessel of water, are you the king, or is
the shadow the king ? " Mdlnda : " I am the king ; the shadow is
not the king ; because of me the shadow appears." Nagasfena :
" 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 Naga
sena ; and when the priests said that kings are Impatient of con
tradiction and sometimes punish their opponents, he repHed 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

428 A MANUAL OF BUDHISM.
that the discussion might be renewed on the following day, in the
Interior of the palace, he mounted his chariot and returned home.
The next morning Nagasena, attended by 80,000 priests, went to
the palace, when one of the nobles respectfully said, " We call you
Nagasena ; who Is Nagasena ? " The priest replied, " Who do you
think is Nagasena ? " The noble : " The living breath, pranawata,
that is within Nagasena ; that which is inspirated and expirated ;
this Is Nagasena." 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
aswasa and praswasa, that which is inspirated and expirated. It is
merely an element of the body, kaya-sanskara."
6. The king said to Nagasena, when the discussion was recom
menced, " A being Is born from his mother's womb. Does that
being continue the same until his death, or does he become another?"
Nagasena : " He is not the sarae ; 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
becorae an adult ? " Milinda : " I am not that child now ; I am
another ; an adult." Nagasena : " 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 em
bryo in its different stages Is not nourished by the sarae mother ; he
who learns the sciences is another ; he who coraralts sin Is another ;
he who Is punished is another." Milinda: "Why do you state
these things?" Nagasena: "I was once a child, carried In the
arms, but now I ara an adult ; by means of this body, the erabryo
in Its diff'erent stages, the youth, and the adult, are united together,
or connected. When a man lights a lamp, does the same lamp con
tinue to burn during the whole night?" Milinda: "Yes." Na
gasena : " What, is there the sarae flarae in the middle watch that
there is when the lamp Is first lighted?" Milinda: "No." Na
gasena: "Is there the same flame In the raorning watch ? " Mi
linda : " No." Nagasena : " 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

IX. THE ONTOLOGY OF BUDHISM. 429
the night, because it has the same wick." Nagasena: "In the
same way, great king, one being is conceived ; another Is born ;
another dies ; when coraprehended by the mind, it is like a thing
that has no before, and no after ; no preceding, no succeeding ex
istence. Thus the being who is born, does not continue the same,
nor does he becorae another ; the last winyana, or consciousness, is
thus united with the rest (or, he is thus connected with the last
winyana).* Again, mUk that has been put by for a night becomes
curd ; ftom 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 correctly ? " Milinda: "No: because of the milk,
oil has gradually been produced." Nagasena : " In the same way,
one being is conceived, another is born, another dies ; when com
prehended 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 becorae
another ; the last winyana Is thus united with the rest (or, he is thus
connected with the last winyana)."
7. Again, the king said to Nagasena, " What is It that Is con
ceived ? " Nagasena replied, " These two : nama and rupa."
MiHnda : " Are the same nama and rupa that are conceived here,
or in the present birth, conceived elsewhere, or in another birth?"
Nagasena : " No : this nama and rupa (or mind and body) acquires
karma, whether it be good or bad : and by means of this karma,
another naraa and rupa is produced." Milinda : " Then if the
same naraa and rupa Is not again produced, or conceived, that being
is delivered from the consequences of sinful action." Nagasena :
" How so ? If there be no future birth (that is. If nirwana be
attained), there is deliverance ; but if there be a future birth, de
liverance from the consequences of sinful action does not necessarily
follow. Thus a man steals a nuraber 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 repHes, ' I have not stolen his mangos ; the mango he set In
* I am not able to translate the last clause of this sentence m 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
winyana is the real being; emphaticaUy, 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, auother bom, another dies ; flows
ou as bemg neither the preceding nor the succeeding ; it is not the same, or
' yet another ; and so proceeds to the last accession of consciousness."

430 A MANUAL OF BUDHISM.
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." Nagasena : " Why ?"
Milinda : " Because, whatever he may say, the mangos he stole
were the product of the mango originally set by the man frora whom
they were stolen, and therefore punishraent ought to be inflicted."
Nagasena : " In Hke raanner, by raeans of the karma produced by
this nama and rupa another nama and rupa Is caused ; there is
therefore no deliverance (in this way) from the consequences of
slpful action. (The same process is illustrated by the sowing of
grain and the setting of the sugar-cane). Again, a man lights a
fire in the dry season, and by his neglecting to extinguish it another
fire Is produced, which sets fire to his neighbour's rice-field, or to
his field of dry grain. The owner of the field seizes hira, and
bringing hira before the king, says, ' Sire, by this raan 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." Nagasena: "Again,
a man takes a Hght, and ascending into an upper room there eats
his food ; but whilst doing so the flarae of his larap 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 vil
lagers seize hira, and say, ' Man, why did you burn our village?'
But he replies, ' Good people, I did not burn your village ; I was
eating ray food by the light of a larap, when the flame rose and set
fire to the thatch of the roof; but the flame that I kindled was one,
and the flarae 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 reason, because the flame that burnt the vU
lage was caused by the flarae from the thatch, and this flame was
caused by the flarae frora the lamp. Again, a raan gives raoney to
a girl for a maintenance, that afterwards he raay marry her ; the
girl grows up, when another man gives her raoney and marries her.
Hearing this, the first man deraands the girl, as he has given her
money ; but the other raan replies, ' No ; the girl to whora you gave

IX. THE ONTOLOGY OF BUDHISM. 431
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 graduaUy grown into the woman.
Again, a man purchases a vessel of railk 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 mdk.' 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 frora the railk." Nagasena : " In like raanner,
one raind and body dies ; another raind 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 raeans) frora the
consequences of raoral action."*
8. The king then said to Nagasena, " You have spoken of naraa
and rupa ; what Is the raeaning of these terras ?"-|- The priest re
plied, " That which has magnitude Is rupa ; nama Is the exceed
ingly subtle faculty that exercises thought." Milinda: "Howls
it that the nama and rupa are never produced separately ?" Naga
sena : " They are connected with each other, Hke the flower and
the perfurae. And in this way : if no germ be forraed 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 pro
duction Is contemporaneous. In like manner. If there be no naraa
there Is no rupa; they are consoclate ; their existence Is co-eval ;
they accorapany each other (as to the species, but not as to the in
dividual), during Inflnitude."
9. The king enquired what was the meaning of this infinitude ;
or period of tirae, or duration. Infinitely long ; and Nagasena re
phed, " It is divided Into past, future, and present." MiHnda :
" Has time an existence (or Is there such an existence as time) ?"
Nagasena : " There Is time existent, and time not existent."
* This argument appears in the Friend for Sept. 1838, translated from the
Pali by the Rev. D. J. Gogerly. , . , j.
t "The words translated body and soul are n&ma and rUpa; they are ot
frequent occurrence, and are clearly defined in several parts of the Pitakas :
rdpa signifies the material form; nima signifies the whole of the mental
powers ; the two combined signifies the complete being, body and mmd. —
Rev. D. J. Gogerly.

432 A MANUAL OF BUDHISM.
Milinda : " What Is time existent, and what is time not existent ?"
Nagasena : ." When a sentient being, after repeated births, is no
more, or becoraes 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 recompence, and is subject
to a repetition of existence, to him there is time. When a being
dies, and receives another birth, there Is tirae existent ; but when
a being dies, and Is not subject to a repetition of existence, does
not receive future birth, then tirae is not existent ; nirwana Is
attained, tirae 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 pre
sent duration ?" Nagasena replied (repeating the pratltya-samup-
pada-chakra, or circle of existence), " The beginning of past,
future, and present duration Is awldya-nara-moha, ignorance, or de
ception, which Is like a bandage tied over the eyes, and is deceived
relative to the four great truths, not knowing thera. Moha Is so
called because it cleaves to that which is evd, 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 ayatanas, or sentient organs ; It does not perceive the
nothingness of the eighteen dhatus, or eleraents ; 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 moha the twenty-nine descriptions of chitta, or modes of
thought possessing merit or demerit, are produced ; by means of
the twenty-nine descriptions of chitta, or raerit and demerit, the
nineteen descriptions of pratlsandhi- winyana (pllisinda-ganna-chltta)
or actual consciousness. Is produced ; by means of actual conscious
ness nama and rupa, body and mind, or the five khandas Is pro
duced ; by raeans of naraa and rupa the six S.yatanas, or organs of
sense^are produced; by raeans of the six organs of sense the six
modes of phassa, contact, or touch are produced ; by means of the
six raodes of contact, the three modes of wedana, or sensation, are
produced; by means of the three modes of sensation the 108 raodes
of trisnawa, or evil desire, are produced; by raeans of the 108
raodes of evil desire, the four modes of upadana, or the cleaving to
existence, are produced ; by raeans of the four raodes of cleaving
to existence, the three raodes of bhawa, or actual existence, are pro
duced ; by means of the three modes of actual existence jati-

IX, THE ONTOLOGY OF BUDHISM. 433
ipadima, or birth. Is produced ; by means of birth the breaking up
of the flve 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."* Milmda : " Will you explain what you have said
* In the K6rmika system of the Nepaulese there is a similar arrangement.
" The being of all things is derived from belief, reliance, pratyaya, in this
order ; from false knowledge, delusive impression ; from delusive impression,
general notions ; fi-om them, particulars ; from them, the six seats, (or out
ward objects of) the senses ; fr-om them contact ; from it, thirst or desire ;
from .it, embryotic (physical) existence ; from it, birth, or actiial physical as
sistance ; from it, all the distinctions of genus and species among animate
beings ; from them, decay and death, after the manner aud 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 procesiiion, they retro
grade into non-existence. And the egress and regress are both karmas,
wherefore this system is called karmika. (S&kya to his disciples in the Ra-
cha Bhagavati.)" — Hodgson's Illustrations. By Csoma Korosi it is called
"a dependant connexion or casual concatenation (of 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. Bhth. 12. Old age and death. Everything, but especially
the human soul, depends for its existence ou 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, de
lusion, &c. Prom 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. Prom coincidence and conjunction of the organs
with the name and shape (that is, -with body), there is feeling or experi
ence of heat or cold, &c., felt by the embryo or embodied being. Thence
is sensation of pleasure, pain, &c. PoUows 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. Prom 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 foUowed by return
to this world. And the com-se of error, -with its train of consequences, re
commences."— Colebrooke, Miscellaneous Essays, i. 39i. The Chinese
scheme agrees, in a remarkable manner, with the the preceding extracts. I
give 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 imiformity in the renderings of its principal expositors. " L' ori
gine des douze Nidana est I'ignorance ; I'ignorance agissant, produit la con-
naissance ; la connaissance agissant, produit le^ nom et le titre ; le titre
agissant, produit les six entrees; les six entrees agissant, produisent le
plaisir renouvele| le plaisir renouvele agissant, produit le desir; le desh-
agissant, produit 1' amour; I'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 suffi-ance, qui sont les pemes du cceur et I'instrument de
grandes calamit6s. Quand I'ame est une fois tombee dans cette alternative de
la vie et de la mort, si elle veut obtenir la doctrine, elle doit interrompre
I'amour et eteindre et supprimer les passions et les desirs. Quand la
F F

434 A MANUAL OF BUDHISM.
by a familiar figure ? " Nagasena : " 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 coraes 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 duration." The priest -then
drew a well-defined circle on the ground, and asked the king if he
could show hira the beginning of it or the end ; but he replied that
he was not able. Nagasena : " It is In this way that Budha has
propounded the pratitya-sarauppada-chakra, or circle of existence.
On account of the eye and the outward form, eye-consciousness, or
sight. Is produced ; frora the union of these three, contact Is pro
duced ; from contact, the three raodes of sensation are produced ;
from sensation, evil desire Is produced ; frora evil desire, karma Is
produced ; so again, from karma, by raeans of the eye, eye-consci
ousness is produced. There is no end to this order of sequences.
Again, frora the ear and sound, ear-consciousness, or hearing, is
produced ; from the nose and perfume, nose-consciousness, or sraell.
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.
Frora the union of the three in each of these classes, contact is
produced ; frora contact, sensation ; from sensation, evil desire,
from evil desire, karma ; from karraa, consciousness ; and so on
without any lirait to the process. In like raanner, the beginning of
duration does not appear."
The king again said to Nagasena, " You have declared that the
quietude est venue, alors I'ignorance s'eteint ; I'ignorance Stant eteinte, alors
Faction s'eteinte ; Taction s'eteignant, alors la connaissance s'eteint ; la con
naissance s'eteignant, alors le nom et le titre s'eteignant ; le nom et le titre
6tant eteints, alors les six entrees s'eteignant; les six entries s'eteignant,
alors le plaisir renouvele s'eteint : le plaisir renouvele etant Steint, alors le
desir s'eteint ; la douleur Eteinte, alors I'amour s'eteint ; I'amour etant eteint,
alors la caption s'eteint ; la caption etant eteinte, alors la possession s'eteint ;
la possession s'eteignant, alors la naissance s'eteint; la naissance s'eteignant,
alors la -vieillesse et la mort, la tristesse, la compassion, la douleur et la
souffrance, les peines du coeur et les grandes calamites ont pris fin : c'est ce
qu'on appelle avoir trouve la docti-ine."

IX. THE ONTOLOGY OF BUDHISM. 435
beginning does not appear ; of what is It that this beginning has
been predicated?" Nagasena: " It is spoken of past duration."
Mdlnda : " Is it true of all things that the beginning does not ap
pear?" Nagasena: " Of some things It appears, and of some It
does not appear." Milinda: "In what way?" Nagasena:
" Forraerly ad things, of whatever kind, were entirely awidyaraana,
lost In confusion, or covered frora the sight ; their beginning does
not appear ; but when that which was not existent comes Into ex
istence, is produced and destroyed, of this (which may be regarded
as referring to each separate individuality in the sequence of exist
ence) the beginning does appear." MIHnda : " If that which was
non-existent comes into existence, and after coming Into existence
is destroyed. Is not Its destruction entire and absolute, from being
thus, as it were, cut off at both ends ?" Nagasena : " It receives
the destruction of awidyawa, or non-perception." MIHnda : " But
can that which is awidyawa, and cut off at both ends, continue to
exist ? " Nagasena : " It may." Mdlnda : " But can it exist frora
the beginning ?" Nagasena : " It may exist from the beginning."
The priest then repeated the coraparison of the seed and the tree ;
the khandas are like the seed (the beginning and the end of each
separate tree being apparent, though the beginning of the process
by which this sequence of trees carae into existence cannot he traced).
11. The king enquired of Nagasena 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?" Nagasena: "Is this
palace, or any house in which you raay happen to be, a non-ex
istent object brought into existence?" Milinda: " The timbers
were produced in the forest ; the olay used In Its construction was in
the ground ; by the exertions of men and women (from these
materials), the palace was produced." Nagasena : " 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
F F 2

436 A MANUAL OF BUDHISM.
brought into existence ; they are produced from that which pre
viously existed. Again, for the production of sound from the wena
(a stringed instruraent frequently referred to in eastern story) there
raust 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 raan, and no rag, fire cannot be
produced ; but If there be all these things, fire may be elicited.
Again, unless there be the joti-pasana, or burning-glass, and the
rays of the sun, 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 sorae
thing that previously existed ; and the same is to be predicated of
the sentient being."
12. Again, the king said to Nagasena, " Is there such a thing as
the wedagu. Is such a thing received?" Nagasena; "What Is
this wedagu of which you speak?" MIHnda: "It is prana-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 sraelled
by the nose, flavour Is tasted by the tongue, the tangible 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 see any object
through any of the windows, we look out of that particular window,
whether it he 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 par
ticular aperture or door." Nagasena : " 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 eee the same object by whatever
window we might look out,* whether by the eastern window, the
* 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 out, as if the doors were taken away. — Epicurus, according to Laertius
and Lucretian.

IX. THE ONTOLOGY OF BUDHISM. 437
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 body, 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 ob
jects ; 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 sarae 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?" MiHnda: "Yes."
Nagasena : " 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." Nagasena: " And can the
inward living principle, when it has anything upon the tongue pos
sessing flavour, tell whether it be sweet, sour, salt, bitter, acrid, or
pungent?" Milinda: "Yes." Nagasena: "And when that
which possesses flavour enters Into the storaach, can the Inward
living principle tell whether It be sweet, sour, salt, bitter, acrid, or
pungent?" Milinda: "No." Nagasena: " Then your two de
clarations do not agree with each other. Suppose a raan 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."
Nagasena : " Why ?" Mdlnda : " Because the sweetness did not
enter into his mouth." Nagasena : " Then your two declarations
do not agree with each other." MIHnda : " Wdl 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

438 A MANUAL OF BUDHISM.
wedagu ; besides that which is set forth in the circle of existence,
there is no such a thing as the wedagu connected with the body."
But the king (as if not satisfied by the answer he had received)
again said to Nagasena, " Is there such a thing as the wedagu ? "
Nagasfena : " There Is not." Milinda : " Is there any separate
being, any distinct principle of existence, connected with (or at
tached to) the naraa-rupa ? " Nagasena: " There is not." MIHnda:
" Then there Is no one to endure the consequences of sin ; there is
no responsibility." Nagasena : " 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 raango that belongs to sorae other person,
is he not punished ? " Milinda: "Yes." Nagasena: "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 ? " Mdlnda :
" Because the mango that he steals was produced frora the tree that
grew frora the raango that the other man set In good ground."
Nagasena: "Even so, from the karma, whether it be connected with
merit or demerit, belonging to this naraa-rupa, another nama-rupa
Is produced (to which the karma Is transferred) ; thus there is no
release, in this raanner (apart frora the reception of nirwana), from
the consequences of sin."
13. The king again said, " Do the winyana, consciousness ; prag
nyawa, wisdom; and the life that is In the body coraposed of
various elements, produce one effect and embrace one idea, or are
the effects and ideas multiform ? " Nagasena replied, " The winyana
is like a raan who, when he sees the gold coin called a masuran,
knows its denomination. Pragnyawa is like the goldsmith who
when he sees the masuran, knows whether It be a counterfsit 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, &c., by the eye, hears sounds
by the ear, smells by the nose, and so on?" Nagasena : " 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 erapty ;
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

IX. THE ONTOLOGY OF BUDHISM. 439
ear, there Is no distinguishing of sounds, &c. ; and therefore there
can be no such thing as a Hving 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 diflacult to say, this
is touch, this is sensation, 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
heen declared by Budha, would It be to say, this Is touch, this Is
consciousness, this Is perception, &c. The king's cook prepares de
licious food for the royal table, in which there is railk, 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 raanner, touch,
sensation, perception, &c., raay be severally experienced, but they do
not adrait of individual separation."
" So is it with the sad-indrayas," said Nagasena, " and the other
faculties ; they produce one effect, Inasrauch as they destroy evil
desire. There are various sections in an array, but the object of all
Is the sarae ; in the field of battle they subdue the opposing host ;
in Hke manner, the indrayas and other faculties are raany, but their
object is the sarae ; they overcorae evil desire."
14. The king enquired the meaning of the word sangsara ; and
Nagasena replied, " There is birth in this wodd, and then death ;
after death, there is birth in sorae other place ; In that place also
there is death ; and then there is birth again in sorae other place.
Thus, a raan, after eating a raango, 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; frora this tree there
are other fruits ; and thus the process goes on continually without
any appearance of its end. It Is the same with sangsara, or the se
quence of existence."
15. The king again said, " You have declared, venerable priest,
that the atma-bhawa (that which constitutes, or Is included in, in-

440 A MANUAL OF BUDHISM.
dividual existence (does not go to any other place after death) ;
then Is it born, or produced, or does It appear, in any other place ?''
Nagasena: "Itis?" Milinda: " Will you explain this by a figure ?''
Nagasena: "A raan from one lamp lights another ; by so doing does
he extinguish the Hght ofthe first larap?" Milinda: "Noj"
Nagasena : " In like manner the kaya (literally the body, but here
put as a synonyme for atraa-bhawa), though it does not pass a*ay
frora the place where It is, is nevertheless produced in another place."
Milinda: " Will you favour me with another explanation ?" Na
gasena : " When you were a boy you were taught different slokas,
or stanzas ; but these slokas did not, when communicated to ypu,
pass away from the mind of your teacher ; and it is the same with
the atma-bhawa."
16. Another enquiry raade by the king was this, "A man dies
here and is born. in a brahma-loka; another dies here at the same
tirae, and is re-born in Kasraira ; which of these two will receive
birth the first?" Nagasena : " There will be no difl'erence." Mi
linda : " Will you explain to rae how this can happen ? " Nagasena : /
" In what place were you born?" Milinda:^" In the village off
Kalasi." Nagasena: "How far Is It from hence?" Milinda:)
"About 200 yojanas." Nagasena: " How far is it to Kasraira ? "
Milinda: " Twelve yojanas." Nagasena: " Quickly think of your
native village." Milinda : " I have done so." Nagasena : " Now
quickly think of Kasmira." Milinda: "I have done so." Nagasena:
" Which of 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." Nagasena: " So also, when one being Is re
born in a brahma-loka and another in Kasmira, they are both born
at the sarae raoraenti" The priest illustrated the sarae position by
the figure of two crows alighting on a tree at the sarae moment,
one on an upper branch and the other on a lower ; but the shadows
of both reach the earth at the sarae instant.
17. " The same nama and rupa," it is said In the Wisudhi-margga-
sanne, " 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 karraa has
the power to produce new eleraents, it Is not necessary that the
same eleraents should be produced again."

IX. THE ONTOLOGY OF BUDHISM. 441
8. Reproduction.
1. AU quadrupeds, men, dewas, brahraas, and those who live in
the arupa worlds, all beings that have naraa and riipa, a raind and
a body, are born because of karraa, and are therefore caUed karmaja;
fire, and all things proceeding from seed, being produced without
any hetu, or cause exterior to themselves, are called hetuja ; and
earth, rocks, water, and wind, being produced by irtu, season or
time, are called irtuja ; but space and nirwana are neither karmaja,
hetuja, nor irtuja ; we cannot say of nirwana that It Is produced,
nor can we say that it Is 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-raaha-
sala, brahraana-maha-sala, or grahapati-raaha-sala, or as a dewa in
one of the dewa-lokas ; soraetiraes by the oviparous (andaja) birth,
as Kuntraputra ; at other tiraes by the viviparous (jalabuja) birth,
as men In general ; or frora 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 Ambapall. There is
also the sedaja birth, as vvhen Insects are produced from perspiration
or putridity.*
3. When conception takes place, it is by a portion of the karma
possessed hy some previous being, whilst the other portions of the
karma forra the different raembers, as the eye, ears, &c.
4. The wind causes fowls to conceive, and the sound of rain has
the same eff'ect upon cranes. Dewas, pretas, and the beings in hell,
are born by the apparitional birth, not from the womb ; raen, 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 Himala there is a rock called Neru, of a
golden colour, and It has this property, that whatever aniraal ap
proaches it Is turned to the sarae colour ; in like manner, whatever
* According to the Ny&ya system, the distinct sorts of body are five : 1st,
ungenerated, as the gods and demi-gods ; 2nd, uterine, or viviparous ; Srd,
o-riparous ; 4th, engendered in filth, as worms, nits, maggots, &c. ; Sth, vege
tative, 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.

442 A MANUAL OF BUDHISM.
being receives birth, whether it be viviparous, apparitional, 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 raany 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 raay partake of it, so when these have scented
the filth, they fly towards the spot that they raay enjoy the feast ;
they are fowls and swine, dogs and jackals. This also is the con
sequence of criraes coraraitted in previous births. There are living
things that are born in darkness, and In the sarae 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 elements they decay and die ; they are fish, turtle, and alli
gators. This also is the consequence of previous karraa. There
are living things that are born In dunghills and filthy places ; and
others in putrid flesh, the corpses of aniraals, stale food, in cess
pools, and places that receive the refuse of cities ; but to give a
perfect description of all that Is suffered by the beings that are born
as aniraals, even an age, or a hundred thousand ages, would not
suffice. 7. A raan 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. Ih 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 corae, when that tortoise will so rise
up that its neck shall enter the hole of the yoke? It raay ; but the
tirae 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 Kosala, his 500
queens each brought forth a son, and the whole of the 500 princes

IX. THE ONTOLOGY OF BUDHISM. 443
bore a striking resemblance to the priest. The tirttakas insinuated
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 raay be produced.* 1.
In the usual manner. 2. By the siraple attrition of two bodies of
different sexes. 3. By umbilical attrition. 4. By looking stead
fastly In the face of a man. 5. By the use of flowers or perfuraes
that have previously been in the possession of a man. 6. By eating
the food left by a 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 Parlka, were born in
Benares, of most respectable parents, who were of the brahmanical
caste. Their previous birth had been In a dewa-loka. Though
they were so nearly related, yet as it was the custom of tbeir famdy,
and they were very like each other, both being exceedingly 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 practice the necessary discipline. In order that they
might attain nirwana. But the dewas 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 ; hut they resolutely
rejected his advice. The dewa, however, told them that it might
be done without transgressing the rules of asceticism, merely by
umbUIcal attrition ; and upon hearing this, they took his advice, by
means of which a son was conceived and born, who was called
Sama. Thus there was conception without personal union, as fire
imparts warmth to the substance with which It Is not in actual
contact. -j-
10. In that which is said of sentient beings, trees are not in
cluded, as they do not possess a mind. In a former age when
Bodhisat was the dewa of a tree, he said to a brahman who every
morning asked the protection of the tree, and made offerings to it
* 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. .- i, <. .v,
t Numerous instances are given of similar modes of conception, but ttiey
are too gross for publication.

444

A MANUAL OF BUDHISM.

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 cahed out. It was
a figurative expression, as it was not the tree that spoke, but a dewa
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 grain-cart, but a
cart laden with grain; or a man says that he wIU churn cream,
when in reality it is not cream that he chums 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 Nagasena, " When water is
boiled, It makes a noise, as if It said chichita, or chitlchita ; is this
on account of the sufferings endured by living beings who are in
the water, or from what cause does It proceed?" Nagasena re
plied, " The water Is not alive ; nor in the water is there anything
that has life." MIHnda : " But the sceptics say that there Is life
in the water ; they therefore forego the use of cold water, and use
it only when it is warra ; 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 reraoved." Nagasena : " 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 reraain still ; when put upon the fire
they make these noises ; the water trerables, runs here and there,
bolls over, and makes a regular comraotion. When water that has
been received by the priest in his alras-bowl in going frora house to
house Is put into a vessel, and covered over, it reraains 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 thera rising to the height
of a hundred or two hundred cubits." Nagasena: " 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

IX. THE ONTOLOGY OP BUDHISM. 446
sdent. It is thus evident that though the water raakes a noise
when it Is boiled, this Is no proof that there Is Hfe in It, or any
living existence."
9. Karma.
1. Karma Includes both kusala and akusala, or raerit and de
merit; It is that which controls the destiny of all sentient beings.
There are three principal meanings of the word kusala, viz.,
freedom from sickness, exemption frora blarae, and reward ; but as
used by Budha its primary idea Is that of cutting, or excision. It
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 carelessly.
That which is cut by kusala is klesha, evd desire, or the cleaving
to existence. Akusala is the opposite of kusala. That which is
neither kusala nor akusala Is awyakrata ; It is not foUowed by any
consequence, it receives no reward, either good or bad.
Akusala is divided into wastu-kama and klesha-karaa. To
wastu-karaa belongs panoha-karaa, the raodes of evil desire that
are connected with the five senses. Klesha-karaa is the same as
trisnawa (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 kamawachara.
There are eleven kama-bhawa, or states of existence In which
there is kama. Even those who reside in the arupa worlds are
figuratively called kamawachara, as well as those in the riipa
worlds. Thus we call a raan a warrior though he raay not at the
tirae be actually fighting ; It Is his profession, that to which he is
most accustoraed, and which he may at any hour be called to ex
ercise, though now living in peace ; In like manner, the inhabitant
of the arupa world, though he may not just now exercise kama. Is
exposed to its Influence in the other states of existence that await
him when this Is concluded. That which Is neither rupa nor
arupa is called lokottara, a state in which there is entire freedom
from all kama.
2. At the tirae that Gotama resided In the wihara of Jetawana,
there went to him a young brahraan, named Subha, son of the pro
hita of the king of Kosol, who said, " Frora some cause or other
mankind receive existence ; hut there are some persons who are ex
alted, and others who are raean ; some who die young, and others
who live to a great age ; some who suffer from various diseases.

446 A MANUAL OF BUDHISM.
and others who have no sickness until they die ; sorae who have
disagreeable persons, and others who are beautiful ; sorae who are
strong, and others who are weak ; sorae 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,
brahraan, and other high castes ; sorae who are destitute of wisdora,
and others who are extreraely wise ; araong Individuals of the same
species, raan, these differences occur. What is their cause ? what
Is It that appoints or controls these discrepances ? "
Budha raade the same reply to all these queries, and It was as
follows : — " All sentient beings have their own Individual karma,
or the raost essential property of all beings is their karraa ; karma
comes by inheritance, or that which Is Inherited (not frora parentage,
but from previous births) is karma ; karraa Is the cause of all good
and evil, or they come by raeans of karma, or on account of karraa ;
karraa Is a kinsman, but all its power is from kusala and akusala ;
karraa Is an assistant, or that which promotes the prosperity of any
one is his good karma ; it Is the difference In the karraa, as to whe
ther It be good or evil, that causes the difference in the lot of raen,
so that sorae are mean and others are exalted, sorae are raiserable
and others happy."
When Budha had made this reply, Subha still remained like a
raan 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 greater length, that he might un
derstand them more fully.
Budha Informed him that he would find it difficult to understand
them, unless he paid the raost profound attention ; but as he pro
mised thus to listen, the teacher of the three worlds proceeded : —
" A woraan or a raan takes life ; the blood of that which they have
slain Is continually upon their hands ; they live by raurder ; they
have no compassion upon any living thing ; such persons, on the
breaking up of the elements (the five khandas), will be born In one
of the hells ; or If, on account of the merit received in sorae forraer
birth, they are born as raen. 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 forraer cruelties. But if any one avoid the destruction
of life, not taking a weapon Into his hand that he raay shed blood,
and be kind to all, and merciful to all, he will, after death, be born
in the world of the dewas, or if he appear in this world, it will be

IX. THE ONTOLOGY OP BUDHISM. 447
as a kshatra, or brahman, or some other high caste, and he will live
to see old age."
By many other exaraples of a sirailar kind did Budha illustrate
the effects of karma ; proving thereby, to the satisfaction of Subha,
who becarae a convert to the faith of Gotaraa, that the differences
in the lot of men, as at present seen, are produced by the karma of
previous births. (Chulakarnma-wibhanga-siitra.)
3. There are eleven descriptions of karma: — 1. Drlshta-dharmma-
wedya. 2. Upapadya-wedya. 3. Aparaparlya-wedya. 4. Yat-
garu. 6. Yadasanna. 7. Kritatwa. 8. Jana. 9. Upastharaba.
10. Upapidaka. 11. Upaghata.
The first, drishta-dharmma-wedya 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 coraparison may illustrate this result. A hunter goes to
shoot deer. He plants his trusty bow well, the arrow flies in a
straight direction, and the aniraal 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 raanner, when
this description of karraa 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 accompHshed 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-loka ; and in this case,
though other rewards raay be due for other acts, they are not re
ceived. Again, when it is akusala karma, one of the five deadly
sins may be committed, which wiU cause the being to be born in
hed. In the next birth, where he wIU have to reraain during a whole
kalpa; but If the whole of the five sins were coraraitted, the
punishment would be the same.f
The karma called yadasanna is received when at the point of
death. * The stories of Ptonnaka, Chinchi, and Supra Budha, are cited as in
stances of this karma. , j. i
t I have not met with any description of the other modes ol karma.

448 A MANUAL OP BUDHISM.
4. When the king of Sagal enquired where karma resides, its
locality ; Nagasena replied, " Karraa Is like the shadow, that
always accorapanies 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 bear
ing ; 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 karraa."
5. On a certain occasion, when the priests had repeated to each
other raany things in praise of the power and greatness of Budha,
the sage Inforraed thera that they were not to suppose that these
advantages were produced by the Budhas theraselves. Irrespective
of other causes ; but to reraember that they were entirely the re
sult of raerit 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 which you were enabled
to acquire them." And Budha in 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
dewas, had he obtained 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 slate of happiness who
has not acquired raerit.
The wise man, who would obtain merit, bends his mind to the
avoiding of all demerit, and to the destruction of the deraerit 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 re
tain the merit he has already gained. In this way, his raind is like
a circle divided Into four segments.
The kusala-chltta, or raind endowed with merit, is received and
retained by the hearing of religious discourses ; the perforraance of
acts that in theraselves are free from evil, and the studying of such
lessons of wisdom as are beneficial in their tendency. To those
who dwell In the dewa-lokas the kusala-chitta is natural, they re
ceive it with their birth. It is also natural to those who have over
come evil desire, or have attained to the state of rahats.

IX. THE ONTOLOGY OF BUDHISM. 449
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. This is
wrong. There Is no acquiring of raerit.
Even when there Is a Budha, they cannot acquire merit who are
born In any of the eight heUs, or in the hell called Osupat ; they
cannot receive the news of his birth, and there Is no cessation to
their torraents.
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 raore. They are therefore unable to acquire merit.
There are beings called pretas, who continually think with
sorrow on their fate, frora not having acquired raerit 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 arupa
worlds, as they cannot see Budha, nor hear his discourses. And
those who live in the outer sakwalas, even though it be in the tirae
of a suprerae Budha, are unable to acquire merit, for a similar
reason. There are also other places In which raerit cannot be obtained,
such as Uturukuru, Purwawidesa, and Aparagodana, and the 500
islands connected with each of these continents ; and in the sarae
class are to be included the 500 islands of Jarabudwipa, 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 nuraber, 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 conti
nents as the water of the pond to the lotus ; yet In every part there
is an abundance of flsh. 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 flsh were to be pierced
with each leaf and blade, there would stdl be a multitude of fishes
in the ocean remaining unplerced. The living things upon the
G G

450 A MANUAL OF BUDHISM.
land are also numerous, as in the body of a raan there are ninety
different species of worms. The hells too are filled with beings
who are continually passing from one state of torment to anpther ;
and In the preta-loka It is the sarae. Thus It is diflacult, even In a
kap-asankya, to obtain deliverance from the sequence of existence.
7. There was a nobleman. In whora the king dehghted, and he
was entrusted with the government of a country ; but as he began
to oppress the people, the king coramanded hira be cast into prison,
and slain. It is thus with raen who have the opportunity of ac
quiring merit, and neglect it. As the nobleraan enjoyed the royal
favor, but was afterwards cast Into prison ; so raay a man be pros
perous for a tirae, on account of the merit he has received In former
births ; but if he does not continue 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; afterwards as a preta; and again in one of the hells.
The sarae 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 Iraproveraent.
Budha one day took up a sraaU 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 dewa-lokas ; or those
who die In one of the dewa-lokas, and are afterwards born again in
a dewa-loka or in this world ; are In the sarae proportion to those
who are born In sorae Inferior form, as the mould in his nad 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 nirwana, Is like one who having
swam across the seven seas, surmounted the eight concentric circles
of rocks, and succeeded in climbing to the surarait of Maha Meru,
for sorae frivolous reason falls back Into the sea, whereby he places
hiraself in the position he occupied before his toils commenced,
rendering them, after all their arduousness and difficulty, utterly
without profit.
The raan who thus allows hiraself 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 streara, and was drowned. As
the body floated down the river, it was seen by a crow, who In his
Ignorance thought thus within hiraself; "Here Is food for more

IX. THE ONTOLOGY OF BUDHISM. 451
than a thousand crows ; this body shall be my permanent abode."
Thus thinking the crow flew to the carcase, and remained upon it
nighty 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 flsh that had been offered
in sacrifice, he regarded them not. Thus he was hurried on by the
stream, untd 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 could not discover the land ; he flew
north, in great alarra, 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 Nagasena, " Is kusala, raerit, or
akusala, demerit, the more powerful ? " Nagasena : " Merit Is more
powerful (in its effects) than demerit." Milinda : " This I cannot
beheve : 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 punishraent is awarded the next day or
at raost a very little tirae after ; but do we ever see that when an
upasaka gives alras to a priest, or ten priests, or even a hundred
thousand priests, the reward for so doing is received in the sarae
birth ?" Nagasena : " Yes ; there have been four persons who by
this means have gone from the same body In which the alras were
given to enjoy the happiness of the dewa-lokas ; viz., the monarchs
-Maha Mandhatu, Nimi, and Sadhina, and the famous musician
GuttUa." Mdlnda : " But these things happened ages ago ; they
are doubtful matters, such as no one has recently seen ; can you not
teU me of something that has happened since the appearance of our
present Budha?" Nagasena: "The slave Purnna, from having
presented alms to Seriyut, in the same birth became the wife of a
nobleman. The daughter of a poor noble, Gopala-matru-dewi, cut
off her hair, and sold it for eight pieces of gold, which she gave to
eight priests, and in the same bhrth becarae the principal queen of
Udeni. The upasdsawa Supplya, cut a piece of flesh frora 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 Su-
gg2

452 A MANUAL OF BUDHISM.
mana, Malllka, and Ekasatika, received the reward of their merit in
the same birth." Milinda : " True ; but this is only like flnding a
few pearls in the great ocean ; therefore, I still think that dgmerit
Is more powerful than raerit. Sometimes in one single day I punish
a hundred or a thousand raen for their criraes. Again, In the battle
that was fought between the brahraan Bhadrasala, of the race of
Nandagutta, and Chandragutta, 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 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 deraerit. But the raonarch
of Kosala presented an offering of unequalled value ; for which he
received no increase of wealth or prosperity. Therefore, that which
I have declared raust be true ; merit must be far less powerful than
demerit?" Nagasena: "The power of demerit is smaU, and
therefore its effects, soon appear ; the power of raerit Is great, and
therefore its eff'ects 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 heen 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 Idy ; 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 comraander ; that
surgeon is accounted the raost skilful, who quickly takes out the
nail or the stake, and heals the wound that has thereby been caused;
and that wrestler Is the raost applauded, who speedily throws down
his opponent. In like manner, whether it be merit or deraerit, that
which produces its effects in the shortest period will be considered
the raost powerful." Nagasena : " Demerit is connected with
crime ; but merit is not ; when a man comraits any crirae he is
speedily punished ; but it Is not so with the raan 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 re
ward Is to be given, there is no seeking of the individual who has
proved himself to he thus worthy. Therefore, notwithstanding
these objections, merit raay be more powerful than demerit; a fact
that is not to be controverted."

IX. THE ONTOLOGY OF BUDHISM. 453
When merit and demerit are both acquired, the former increases
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 mmd ; from satisfac
tion comes pleasure ; from pleasure, joy; from joy, comfort of body;
from comfort of body, tranquUlity; 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 raerit 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 con
nected with the dharmna, it secures birth In a dewa-loka or brahma-
loka, or an entrance into the paths.
10. The king of Sagal propounded this question to Nagasena,
" Is happiness connected with raerit, or with demerit, or with a com
bination of the two?" Nagasena replied, " It is connected with
merit, and with demerit, and with the combination of the two."
Milinda : " But Lf 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 deraerit, it must be with that
alone ; raerit and sorrow cannot appear together." Nagasena :
" 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 wiU."
Nagasfena : " What, are the iron and the ice both of thera hot ?"
MUInda : " No." Nagasena : " Are they both cold ? " Milinda :
" No." Nagasena : " Therefore you see Into the futility of your
arguraent ; 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 it be cold alone that burns, it is evident
that they are not both cold ; therefore it is not true that merit and
* I have seen the sensation of cold, on grasping iron, compared to that of
heat ; 1 think, by one of our north-polar navigators.

454 A MANUAL OF BUDHISM.
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 sarae 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 flve kinds of pride. 1. Of possessions. 2. Of
family or caste. 3. Of beneflts that have been gained. 4. Of
personal character. 5. Of religious knowledge. Whosoever Is proud
of his possessions will afterwards be born an asur, a !preta, or a
yaka, living on a dunghill and delighting In filth. Whosoever Is
proud of his faraily may be born a raan ; but he will vorait warra
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 preta, a yaka, 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 thera these evils must con
tinue to be endured, however much they may try to free themselves
therefrom." 12. It was said by Budha in the Siwaka-sutra 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.
" If any one," said he, " declares that all sensation, whether it be
pleasure, pain, or indifference, is caused by the raerit or demerit of
former births, be he priest or be he brahman, his declaration Is
false." 13. The happiness and misery that raay be alternately received
by the same being, were thus described by the prince Mahanama
to his brother Anurudha, when he was endeavouring to prevail upon
him to becorae a priest: — "The being who is stdl subject to birth
may at one time sport in the beautiful garden of a dewa-loka, and
at another be cut to a thousand pieces in hell ; at one tirae he may
be Maha Brahma, and at another a degraded outcaste ; at one tirae
he raay eat the food of the dewas, and at another he raay have
molten lead poured down his throat ; at one tirae he raay sip nectar,
and at another be made to drink blood. Alternately, he raay repose
on a couch with the dfewis, and writhe on a bed of red hot iron ;
enjoy the society of the dewas, and be dragged through a thicket of
thorns ; bathe In a celestial river, and be plunged in the briny ocean of

IX. THE ONTOLOGY OF BUDHISM. 455
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 dewas, and be impaled, with hungry dogs around;
drawn in a chariot of the dewas, and dragged In a chariot of fire ;
drawn by an elephant, and yoked like a beast, to the chariot of
others ; adorned with a crown, and carrying fuel ; clothed in a robe
of the dewas, and covered with a garb vile and filthy ; ornamented
with pearls, and clothed in rags ; like Brahaspati In wisdora, 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 geras
by the mere clapping of his hands, and now a mendicant, taking a
skull from door to door to seek alras."
14. In many births Dewadatta was superior to Bodhisat, 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 Bodhisat, 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, meets with and bears on its surface that which is excellent
as well as that which Is mean ; but though Dewadatta and Budha
wej-e thus frequently connected, in the last birth the former went to
heU, and Budha attained nirwana.
15. The king of Sagal said to Nagasena, " It was declared by
Budha that Mugalan was the chief of those who possessed the
power of irdhi ; and yet Is 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 nirwana ;
now the one declaration Is contrary to the other ; if Mugalan had
the power of irdhi, he could not have been exposed to the endur
ance of this calaraity." Nagasena : " It is perfectly true that the
bones of Mugalan were broken, but it was by raeans of karma
that this was effected." MiHnda : " But are not irdhi and karma
equaUy 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 ? "

456 A. MANUAL OP BUDHISM.
Nagasena : " Among things that are achinteyya one may be raore
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 coramands : in like manner, of all
things that are achinteyya, karraa Is the most powerful, whether it
be kusala or akusala, the karraa of raerit or of demerit. Again,
when a man coraralts 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 -yvould 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, Mu
galan was the murderer of his aged parents ; and it was In conse
quence of this crirae that in his last birth a sImUar 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 Ambapall, and
was a courtezan. The cause of her being a courtezan raay be
learnt from the following narrative. In the thirty-first kalpa pre
vious to the present age, when Sikhi was Budha, Ambapall 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 dagoba, in corapany with other
priestesses. In the course of their circuraarabulation of the relic,
one of thera 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 de
filed, and exclairaed, " 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 Araedya hell,
which caused her to wish that when again bom of the race of man,
she raight receive the apparitional birth. She was afterwards an
iramense period In different hells, enduring great pain ; was a hun
dred thousand times a female beggar ; and ten thousand times a
prostitute ; but in the time of Kasyapa Budha she remained in

IX. THE ONTOLOGY OF BUDHISM. 457
perfect continence, and was then born a dewi, and after enjoying
the pleasures of the dewa-loka for the proper period, she was
finaUy born in the garden of the Lichawi princes.
The gardener informed the princes that he had found a beautiful
female at the foot of a mango tree ; and on hearing this news they
hastened to the place, and were in great araazeraent at her appear
ance. 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 interminable. 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 Gotama went with a large retinue of priests to the
vUlage of Kotigrama, near Wisala. When the Lichawi princes
heard of his arrival, they put on their royal garments, and went to
see him. But before their appearance, Ambapall had gone to pay
hira her respects. On approaching the sage, she offered him the
most profound reverence, and Hstened with great dehght to a dis
course that he delivered ; after the conclusion of which she re
quested 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 prepara
tion 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 coraing 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 dewa-loka, look at the Lichawi
princes ; behold their grandeur, and learn therefrom the magnifi
cence of Tusi." After remaining with the sage some tirae, 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 Ambapall, he could not comply with their request. From this
place he went to Gijjakawasaya, in the village of Nadika. The
next day Ambapall informed Budha that all was prepared ; when
the great teacher, accompanied by a retinue of rahats, went to par-

458 A MANUAL OP BUDHISM.
take of the offering. At the conclusion of the repast, he repeated
the usual benediction ; and the courtezan, in return, presented the
garden to the priesthood, and subsequently erected in it a wihara,
which she gave to Budha.* She also renounced the world, became
a priestess, and attained the state of a rahat.
17. The king of Sagal said to Nagasena, " 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 pretas ! Tell me, will their departed relatives
receive any benefit from such an offering?" Nagasena: "There
are some prfetas who receive a benefit therefrora, and others who
will not : those who are born In any of the 136 hells will derive no
beneflt from the offering or the rice that is presented ; nor wUl
those who are born in the dewa-lokas, or those who are born as
animals. There are four kinds of pretas : — 1. Wantasikas, who hve
countless ages in great sorrow, eating the most disgusting substances.
2. Khupplpasikas, that live a whole budhantara without tasting
either meat or drink. 3. Nljjharaatrisnikas, that live In the hollow
of decayed trees which have been set on flre. These three kinds
of pretas derive no benefits from offerings ; but there are others
that raay receive assistance therefrora." MIHnda : " Then it will
frequently happen that no benefit is derived from the alms that are
thus presented ; and they wUl thus be fruitless and vain." Naga
sena : " 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 will In sorae
instances receive benefit from the alms that are presented ; but If I
become a cruel murderer, putting many persons to death without
raercy, will my relatives In any way reap the reward of my evil
actions ?" Nagasena: " No." MiHnda : " What is the reason of
this difference ? 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?" Nagasfena : "You are asking a
profitless question ; It is just like asking why the sky does not fall,
or why the stream of the river does not go upward rather than de
scend, or why men and birds have only two feet, whilst the beasts
* When Pa Hian visited Wis&la, the garden was yet in existence.

IX. THE ONTOLOGY OP BUDHISM. 459
of the field have four ; these are not proper questions at all for any
one to ask." Milinda : " I do 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 tbe subject may be instructed." Naga
sena : " 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 dis
tance, 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 fertdises the soU, but that which is taken from
the sea cannot be used for the same purpose." Milinda: "Will
you explain to me how it is that the reward of deraerit cannot be
imparted to another ? I ara like a blind raan ; I want Instruction."
Nagasena : " The reward of demerit is small and insignificant ;
that of merit is vast, and spreads to the dewa-loka ; 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,
rUls, and channels, and spreads over this space. And in like man
ner, demerit, on account of Its littleness, cannot he received by
another, whilst merit, because of its greatness, adraits of participa
tion." Milinda: " Whence Is this greatness of merit derived?"
Nagasena : " A man gives alras, or keeps the precepts ; by this
means his mind Is fllled with satisfaction ; again and again this
satisfaction wells up within hira, and he is Induced to acquire a
greater degree of merit ; it is like a perpetual fountain, continually
flowing over ; but when a raan does that which brings demerit, his
mind becomes sorrowful, 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
diminished."

X. THE ETHICS OF BUDHISM.
I. THE TAKINB OP LIFE. — II. THEPT. — III. ADULTERY.  IV. LTINO. — ^V. SLANDEK.
— VI. UNPKOFITABLE CONVEESATIOW.  VII. CO-TETOIJSNESS. — VIII. SCEPTI
CISM. — IX. INTOXICATINO LldUOES. — X. GAMBLING.  XX. IDLENESS. — XII.
IMPEOPEK, ASSOCIATIONS. — XIII. PLACES OP AMUSEMENT.  XIV. THE PARENT
AND CHILD:  XV. THE TEACHER AND SCHOLAR.  XVI. THE PRIEST AND
HOUSEHOLDER. — XVII. THE HUSBAND AND WIPE. — XVIII. THE MASTER AND
SERVANT. — XIX. THE PRIEND. — XX. MISCELLANEOUS ADVICES. — XXI. THE
SILA PRECEPTS. — XXII. TERMS AND CLASSIFICATIONS.
Theke 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 (3).
Tbere are four sins of the speech : — 1. Ljdng (4). 2.
Slander (6). 3. Abuse. 4. Unprofitable Conversation (6).
There are three sins of tbe mind: — I. 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.

X. THE ETHICS OP BUDHISM. 461
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 continuaUy met
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 prana is here put for the being, but It is
only by a figure of speech. In reahty the prana Is the same as the
jiwitindra (the eighteenth rupa-khanda), the principle of Hfe. He
who takes away this principle, whether It be done immediately or
by instigation (hy the body or by the speech) Is guilty of this crime.
He who takes away the life of a large aniraal will have greater de
merit than he who takes away the life of a sraall one; because
greater skUl 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
raust be the assurance that a living being is present. 3. There
must be the Intention to take life. 4. With this intention there
must be something done, as the placing of a bow or spear, or the
setting of a snare ; and there must be sorae raoveraent towards it,
as walking, running, or jumping. 5. The life must be actually
taken. (Sadharmmaratnakdri.)
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 it is life that he takes ; when any one intends
to take life ; when any one actually takes life, whether It be done
by hiraself or through the instrumentality of another, he is guilty
of this crime. (Milinda Prasna.)
Pranaghata may be committed by the body, as when weapons

462 A MANUAL OF BUDHISM.
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 command
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 deraons. (Piijdwaliya.)
There are eight causes of the destruction of life : — 1. Evil de
sire. 2. Anger. 3. 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 crirae Is coraraitted, not only when life is actuaUy 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 in
cluding this sin. (Sadharmmaratnakdri.)
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 crirae of raurder has been committed ; but if it is In
tended 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 raurder. When a blow Is given with the In
tention of taking life, whether the person who Is struck die at that
time or afterwards, It Is raurder.
When a command Is given to take the life of a particular person,
and that person Is kdled. It is mnrder ; but if another person be
killed Instead, it is not murder. When a comraand Is given to take
the life of a person at a particular time, whether in the morning or
in the evening, in the night or In the day, and he be killed at the
tirae appointed. It Is murder ; but If he be kUled at sorae 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 comraand Is given to take the life of a person in
a particular position, whether it be walking, standing, sitting, or
lying down, and he be killed whilst in the position appointed, It Is

X. THE ETHICS OF BUDHISM. 463
murder ; but if he be killed whilst In some other position, and not
in the position appointed, it Is not raurder. When a coraraand Is
given to take the life of a person by a particular weapon, whether
it be sword or spear, and he be kUled by the weapon appointed. It
is murder ; but if he be kiUed 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 guUty 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 in
creases in this progression — a lizard, a guana, a hare, a deer, a bull,
a horse, and an elephant. The life of each of these aniraals is the
sarae, but the skill or effort required to destroy them Is widely dif
ferent. Again, when we come to men, the two extreraes 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 upasaka
who was a husbandman. One of his oxen ha-ving strayed, he
ascended a rock that he might look for it ; but whilst there he was
seized by a serpent. He had a goad in his hand, and his first Im
pulse was to klU the snake ; but he reflected that if he did so he
should break the precept that forbids the taking of life. He there
fore resigned himself to death, and threw the goad away ; no sooner
had he done this, than the snake released hira 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 Anuradhapura, commanded an
upasaka to procure him a fowl and kiU 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
klU It, he was to be slain. The upasaka, however, said that he had
never broken the precept that forbids the taking of life, and that he
was wlUIng to give his own life for the Hfe of the fowl. With this
intention he threw the fowl away unhurt. 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. (Piijdwaliya.)
In the city of Wisala there was a priest, who one day, on going
with the alms-bowl, sat down upon a chair that was covered with a

464 A MANUAL OF BUDHISM.
cloth, by which he killed a child that was underneath. About the
same time there was a priest who received food mixed with poison
into his alras-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 householder.
It was said by Budha, on one occasion, that the priests were not
to throw themselves down (frora an erainence, 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 accom
plished. The one declaration (as was observed by the king of
Sagal), appears to be contrary to the other ; but the apparent dif
ference may be reconciled by attending to the occasions on which
the)' were delivered. There was a priest who was under the influ
ence 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 carae down he fell upon a raan who had
corae 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 frora
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
unintentionaUy, his intention being to take his own life). Never
theless, though Budha declared that he delivered the bana In order
that old age and decay raight be overcome, he raade known that the
priests were not perraitted, like the one above-mentioned, to throw
themselves from an eminence in order that their lives raay be de
stroyed. The members of the priesthood are like a medicine for
the destruction of the disease of evd desire In all sentient beings ;
like water, for the washing away of its dust ; a talisman, for the
giving of all treasures; a ship by which to saU to the opposite

X. THE ETHICS OF BUDHISM. 465
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 forras of raerit, and to
point out the way to nirwana. 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 brahman. But as the repetition of existence is connected
with many evils, Budha delivered his discourses in order that by
their raeans It raight be overcome or destroyed. (Milinda Prasna.)
The unwise man Is cruel ; to all beings he Is unkind, and he
takes Hfe. For this he will in the present world be In danger frora
sharp instruraents, the horns of animals, &c. He will then be born
in hell, and after reraaining there hundreds of thousands of years,
he -wiU again be born in this world ; but if he belong to a rich or
iUustrious family, he will not be permitted to enjoy the privileges
of his birth ; he will die whilst he is young. (Sdleyya-siitra-
sanni.) He who keeps the precept which forbids the taking of life will
be thus rewarded : — He will afterwards he born with all his mem
bers 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 courageous, none having the
power to withstand him ; he will not die by the stratagera of an
other ; he will have a large retinue, good health, a robust constitu
tion, and enjoy long life. (Piijdwaliya.) 2. Theft.
When anything is taken that is not given by the owner, whether
it be gold, silver, or any sImUar 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
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 :—
H H

466 A MANUAL OF BUDHISM.
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 mtention to steal. 4. There must be some act done, or effort
exerted, to obtain possession. 5. There must be actual acquire
ment. (Sadharmmaratnakdri.)
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 raore than is
due, or extorts a fine larger than is allowed by the law, it is theft.
When any one procures for hiraself that which belongs to another
by the giving of false evidence, it Is theft.
This crime may be coraraitted 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 hair
breadth, with the intention to keep It, it Is theft ; hut If 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 raoney is left
upon the ground by raistake, or through forgetfulness, 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 nuraber of persons agree to commit
a robbery, though only one takes the article, the whole are guilty
of theft.
When a comraand Is given by any one to take that which belongs
to another, at the distance of thirty or forty years, though he dies
iraraediately after giving the coramand, 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 Indi
vidual upon whom the theft Is perpetrated. To take that which be
longs to the associated priesthood, or to a supreme Budha, is the
highest crirae.
He who keeps the precept that forbids the taking of that which
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

X. THE ETHICS OF BUDHISM. 467
able to preserve all that he has acquired ; he wiU not have to endure
affliction from kings or robbers, from water or flre ; he wIU acquire
many things that are not in the possession of others ; he wiU be
exalted in the world ; his requests will not be denied ; and he wIU
live In corafort. (Piijdwaliya.) 3. Adultery.
When any one approaches a woman that is under the protection
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 whora she
has heen betrothed ; the precept is broken that forbids IUicit inter
course with the sex. Whosoever does this will be disgraced by the
prince ; he will have to pay a fine, or be placed in sorae raean
situation, or have a garland of flowers put in derision about his
neck. There are twenty-one descriptions of woraen whom it is forbidden
to approach. Among thera are, a woraan protected by her rela
tives ; or bought with raoney ; 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 ; or a slave living
with her owner ; or working in her own house ; or taken as a spoil
In war. All these are to he regarded as the property of another,
and are therefore not to be approached.
When any one approaches a feraale who is the property of an
other, with the intent to commit evil, and practices some deception
to gain his end, and accomplishes his purpose, he transgresses
against the precept.
Four things are necessary to constitute this crirae: — 1. There
must be some one that it is unlawful to approach. 2. There must
be the evil intention. 3. There must be some act or effort to carry
the intention Into eff'ect. 4. There must be the accoraplishment of
the intention. (Sadharmmaratnakdri.)
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 raerit.
In the time of Piyumatura Budha there was a female who ex
ercised the wish to become the principal priestess of a future
Budha. Accordingly, in the time of Gotama, she was born In
Sewet, of a noble famdy, and was caUed Utpalawarnna. She was
H H 2

468 A MANUAL OF BUDHISM.
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 agree
able. Soon after her initiation, as she was looking at the flame of
a larap hung up at a festival, It becarae to her a sign, by which
she practised tejo-kasina, and becarae 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 Gotama that priestesses should reside in the forest
alone. One day she went with the alras-bowl to Sewet, which be
came known to Nanda, the son of her mother's brother, who had loved
her before she assumed the robe. Whdst 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 iraraediately out
of the strong sunshine, she lay down upon the couch, when Nanda
came from his concealraent and violated her person ; but the earth
opened, and he was taken to hell by the fiaraes 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 hira ; he will possess food, garments, and
couches in abundance ; he will sleep soundly, and have no un
pleasant 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 confidence of all
persons ; all things will happen to hira according to his wishes,
with little effort on his part to secure their gratification ; he will
have prosperity, be free from disease, and retain that which he
possesses. (Piijdwaliya.) 4. Lying.
To deny the possession of any article, in order to retain it, is a
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. 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 He.
When any one says that whicli is not true, knowing it to be false.

X. THE ETHICS OF BUDHISM. 469
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 Chetiya,
king of Jambudwipa.
There are some persons who regard the telling of a lie as a trifle ;
they speak falsely, in the court of justice, or in the presence of the
multitude, or when deciding a case of Inheritance, 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 rela
tives, 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 know
ledge that it is not. 3. There must be some endeavour to prevent
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. (Sadharmmaratnakdri.)
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 Gotama became a B6dhisat, 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 su
prerae 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 rainor off'ence. It was In
this manner that it occurred. A number of priests kept wass near
the river Waggumuda, in the country called Woedse ; but as the
people were remiss in providing them with food and other requi
sites, they falsely gave out that they had attained to the first dhyana,
or had entered the first path, or had become rahats, by which means
they obtained abundance of all that they wanted. At the conclu
sion of the ceremony they went to Budha, who, after enquiring

470 A MANUAL OF BUDHISM.
about their welfare, began to reprove them, and said, " Foolish
men, for the sake of the belly you have assuraed to yourselves
the glory of the dharraraa, as if you yourselves had promul
gated it. Better would it have been for you, than to have prac
tised 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 after
wards 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 proclaims 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 off'ering to the
associated priesthood, and gives them to the laity that he may-
secure their favour. 5. But worse than any that have yet been
named, is the priest who proclaims hiraself to be a rahat, that he
may gain respect and assistance. Therefore, priests, as you have
practised this deception, you are declared to be parajika." The
other occasion on which Budha spoke about lying was when he de
clared that if a priest knowingly utters a falsehood relative to any
thing 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 like raanner there is a difference in the
amount of culpability between one He 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 perfeot, 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 ;
* 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 I then published in
Singhalese, of sho-wing 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.

X. THE ETHICS OF BUDHISM. 471
he will have obedient servants and his word will be beheved ; he
wUl have blue eyes, Hke the petal of the nelura, and a tongue red
and soft like the petal of the plyura ; and he wdl not be proud,
though his situation will be exalted. (Piijdwaliya.)
5. Slander.
When any one, to put friends at enraity, or to sow dissension be
tween 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' professions, 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 preta, and endure great privations during a whole

The brahmans say that it is no crime to utter slander, when it
wUl tend to the beneflt of the guru, but this also is contrary to the
precept.* 6. Unprofitable Conversation.
When things are said out of the proper tirae, or things that
cannot in any way tend to proflt are spoken of, the precept that
forbids unprofitable conversation is broken. (Sdleyya-siitra-sanni.)
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.
8. Scepticism.
A man thinks thus : — There is no reward for alms-giving, or for
that whicb Is offered to the associated priesthood, or for service
done in the temples ; there are no consequences proceeding 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 appa
ritional birth"; there Is no one in the world who can teach the true
* I have not met with any advices or explanations relative to the thu-d
crime connected with speech, abuse, or raihng ;_ and have to say the same of
the second crime connected with the mind, malice.

472 A MANUAL OF BUDHISM.
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 dewas 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 wUl be rewarded in one or
other of these two ways ; he will be born In a dewa-loka, or as a
man. There are five great crimes, but scepticism is a still greater
crirae. At the end of a kalpa, they who have committed any of
the five great criraes 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 dewa-loka. The being that Is born in hell, may, at the
end of a kalpa, be born In a brahma-l&ka, on account of previous
raerit, 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 praka-
rana Sarasangraha. (Sdleyya-sutra-sanni.)
The folly of the sceptic is like that of the brahman who was de
ceived by the jackal. One night, a jackal entered a certain city,
and finding some refuse of toddy that had heen thrown away, he
devoured it, and became drunk. When he carae 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 raight rescue hiraself frora
the irarainent danger. Soon afterwards he offered a brahraan whora
he raet two hundred pieces of gold if he would assist hira In his
escape. The raan was willing, and took hira by his legs to carry
him out of the city ; but the jackal said, " Is this a proper manner
in which to carry rae, when so much gold Is to be your reward ? "
Then he wrapped the animal up in his outer garraent, and threw it
across his shoulder. When they had passed the gate, the man
asked if he should 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 hira to wait a little,
and he would go and fetch the raoney, as he had an Iraraense store,
and it was not right that the brahraan should know where he kept
It. Until sunset did he wait, but the jackal did not return. The

X. THE ETHICS OF BUDHISM. 473
dewa of a tree, who had watched the proceedings, then reproached
hira 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 wdl it be with those who listen to the
teachmgs of Siva or Vishnu ; they wdl be deceived, and the object
at which they aim wdl not be attained. (Piijdwaliya.)
There are four kinds of questions that belong to the class caUed
wyakarana : —
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 division are to be
passed by, they are not to be regarded.
4. Thapanl. — The questions belonging to this division are
numerous. When it Is concluded that the world is permanent,
this is seswata-drishtl. To conclude that the world Is imperma
nent, but that after death there is no other existence, is uchheda-
drishtl. To conclude that the life and the body are the same thing,
is uchheda-drishti-wada. To conclude that the life and the body
are separate and distinct existences, Is seswata-drishtl-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 amara wlkshepika-drishtl. All these
questions are to be put on one side, and avoided.* ( Wisudhi-
margga-sanni.) 9. Intoxicating Liquors.
When any intoxicating liquor has been taken with the intention
that it shall be drunk, and soraething 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 intoxicating drinks.
* Under this head are also enumerated the errors inserted at page 10.

474 A MANUAL OF BUDHISM.
When intoxicating drink is taken that robbery may be committed,
whether on the highway or in the village, the crime is presented in
Its worst form.
When only so rauch toddy is drunk as can be held in the palra of
the hand, it is a minor off'ence ; 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 becoraes foolish, and like an idiot ; and It Is the
cause of all other sins. For this reason It is the greater crime.
(Pvjdwaliya.) To constitute the crirae of drinking, four things are necessary : —
1. There must be intoxicating liquor, made frora flour, bread, other
kinds of food, or a collection of different ingredients. 2. There
must be actual intoxication produced by these liquors. 3. They
must be taken with the Intention of producing this eff'ect. 4.
They must be taken of free will, and not by compulsion. (Sad
harmmaratnakdri. )
There are six evil consequences frora 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 of
disgrace, from the rebuke of parents and superiors. 5. The ex
posure to shame, from going hither and thither unclothed. 6. The
loss of the judgraent required for the carrying on of the affairs of
the world.
If a raan 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 raan who frequents the tavern, and drinks, will be like water
falltng upon a rock ; his desire of liquor will only becorae the raore
powerful, and he will lose his respectability. (Singdldwdda-siitra-
sanni.) He who observes this precept will In future ages have an intelli
gent 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 frora the right path, nor will he be envious ; he will be

X. THE ETHICS OP BUDHISM. 475
prompt in the giving of an answer, and know what is profitable and
what is dangerous. (Piijdwaliya.) 10. Gambling.
There are six evd 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 property Is wasted. 4. When the gambler
gives evidence in a court of justice his testiraony is not believed,
even though he should speak the truth. 5. He Is noftrusted
either by his friends or superiors. 6. He cannot procure a wife,
frora being unable to provide the proper omaraents and jewels.
The gambler first loses his child, then his wife, and afterwards
all his substance ; he is left In perfect soUtude (literally not-
twoness) ; but this is a minor aflaictlon ; he will be born in heU.
(Singdldwdda-siitra-sanni.) 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 raan, and will be deprived of the
means of existence ; but he who is neither afraid of the heat nor
of the cold, nor of the grass,* wdl possess continued prosperity.
There are six evil consequences that arise from idleness: — 1.
The idle man thinks in the raorning that the cold is enough to
break his bones, so he does not set about any work, but Hghts a
fire ; thus his business suffers, whether It be raerchandlse or hus
bandry. 2. If any one at a later hour calls hira 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 coraes to
nothing. In this way, that which he requires is not obtained, and
the wealth he has previously gained is wasted away. (Singdld-
wdda-sutra-sanni. )
* This appears to refer to the dew. I have sometimes, when passing
through the high grass that grows on the mountauis of Ceylon, early in the
morning, been made as wet as if I had waded through a river.

476 A MANUAL OF BUDHISM.
12. Improper Associates.
The man who has sinful friends, unwise associates, and frequents
the company of those who follow evil practices, will corae to de
struction, both in this world and the next.
There are six evil consequences that result from associating with
Iraproper companions : — 1. The man who frequents the company
of gamblers will become a gambler. 2. If he associates with
those who are attached to women, he wIU 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 e-vU behind
the back, he will become a slanderer. 5. If with those who flatter,
he wdl 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 company
of the wise, and associates with the evil, will be born in one of the
four hells, and have no opportunity of entering the dewa or
brahraa-lokas ; and even birth in the world of men cannot be
attained by him without great difficulty. (SingdUwdda-siitrd-
sanni.) 13. Places of Amusement.
There are six evil consequences that arise from frequenting
places of amusement. The mind is ensnared by the foUowing prac
tices : — 1. 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 wilUngly 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 perform
all kinds of offices for them, even though they should have servants
whom they could command to do all that they require. In the
moming. If it be cold they are to collect fuel, and light a fire. In

X. THE ETHICS OF BUDHISM. 477
extreme age, if they become filthy in their habits, they are cheer
fully to cleanse them, remembering how they themselves were
assisted by their parents, when they carae 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 lie, and a house in which to live. When needful, they are re-
quhed, with their own hands, to rub their limbs with scented od ;
but they must not take life for them, nor steal for them, nor give
them intoxicating liquors ; If so, all wdl be bom In hell. Were
the chUd 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
Gotama, caused the death of his parents, for which crime he was
born in hell, where he had to suffer during many hundreds of thou
sands of ages. If a person possessed of so much raerit had thus
to suffer, great indeed must be the misery of an ordinary being,
when guilty of the sarae 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 depositing of the sage's
rehcs, and appointed Maha Kasyapa and 500 rahats to assemble at
the rock Wfebhara, near Kajagaha, in order that they might declare
authoritatively what were the sayings of Budha, what it was that
was to be received as belonging to the tun-pitaka. But even this
kmg, 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 :

478 A MANUAL OP BUDHISM.
— 1. 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 raust see that their property 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 alras in their
narae 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 be
longing to the family. (SingdUwdda-siitra-sanni.)
15. The Teacher and Scholar.
It was ordained by Gotaraa, that the disciple should be in all re
spects obedient to the teacher, and render hira all honour. W^hen
he rises In the morning, he must place the teacher's sandals, robe,
and tooth-cleaner In proper order, present him with water that he
raay wash, prepare a seat, and give him rice-gruel frora a clean vessel.
All that is written in the Khandaka he must perform. The teacher
may ask hira why he has come, and he must then inform hira ; but
if he does not raake the enquiry, he raust remain ten or fifteen days ;
and when the teacher dismisses hira, he raay 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 be 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 raust rise to meet
hira; if he has anything in his hand, he raust 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 require. -3. He
must try to gain instruction from him by making enquiries, or he
never can become properly leamed. 4. He must bring water for
the washing of his teacher's face, prepare the tooth-cleaner, and
perforra other sirailar 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 raust teach him how to behave and how to eat, to

X. THE ETHICS OF BUDHISM. 479
avoid evU 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. 3. 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 hiraself, speaking to
him in a friendly raanner, that he raay be encouraged. 5. He raust
teach him to please his parents by attention to his studies.
There are twenty-five rules that the teacher raust observe in re
ference 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 whether
or not he has such food as is proper for him ; encourage him to be
faithful, persevering, and erudite ; divide with hira what he has
received in the alras-bowl ; tell him not to be afraid ; know who
are his associates, what places he frequents in the village, and how
he behaves in the wihara ; avoid conversing with him on frivolous
subjects ; bear with him, and not be angry when he sees a trifling
fault in his conduct ; irapart to hira instruction by the most excel
lent method ; teach him In the fullest manner, without abridgment,
whether It be relative to science or religion ; try each fond endear
ment to induce hira 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 raay excel ; in
struct hira In such a raanner as to gain his affection ; when any
calamity overtakes hira, still retain him, without being displeased
when he has sorae raatter 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.
f Singdldwdda-sutra-sanniJ .
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 raust rise from his seat, and offer hira
worship ; just as the prince, though he raay 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 hira any service that he requires. In a kind
spirit ; he must address him in a pleasant raanner ; he raust wish
that the priest who Is accustomed to come to his house to receive

480 A MANUAL OF BUDHISM.
alms may be free frora disease and sorrow ; in the morning he must
present the priest with food, and when he is sick with raedicine.
There are five ways in which the priest ought to assist the house
holder : — 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 ofreligion that he has not heard
before, he must listen attentively ; he must explain the truths of
religion properly to the upasakas, that they may be able to under
stand and practice them. (Singdldwdda-siitra-sanni.)
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 ornaments. 2. He
must speak to her respectfully, not using low words, such as he
would use to a servant or slave. 3. He raust not leave the woraan
whom he possesses by giving to her clothes, omaments, &c., and go
to the woman who Is kept by another. 4. If she does not receive
a proper allowance of food she will becorae angry ; therefore, she
raust be properly provided for, that this raay be prevented. 5. He
must give her ornaments, and other similar articles, according to his
ability. (Singdlowdda-siitra-sanni. )
In the discourse delivered by Yas&dhara-dewi, In the presence of
raen, dfewas, 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 IU of
her husband, though protesting continually that she loves him ; she
associates with other raen, and flatters thera ; 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 dewi, be of a respectable
family, and possess raany slaves; she Is not the wife of her husband;
she is like a raanacle 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. Ch&ri, the thief. — This woman is seldora 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

X. THE ETHICS OF BUDHISM. 481
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 pettishly for what he does
not give ; she shows no kindness to her husband's relatives or
friends ; she shuns the corapany of the good, and associates with
the bad. She is not Hke his wife, but like an ulcer on his body, or
a cancer, or an incurable disease ; she Is Hke a fire in a dry forest,
or an axe for cutting down the tree of merit.
3. Swami, 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 reraain un
done ; her mind goes out after other men ; she is continuaUy eating ;
she hankers after things that do not belong to her station ; she pro
claims 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 woman-, 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
tirae, and Is always anxious for his prosperity; when he does any
thing 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 recoramends him to be industrious, loyal, and
to go and hear bana. She is Hke a divine medicine, for the curing
of all diseases, or a branch of the kalpa-tree, that gives whatever
is requested frora it.
5. Bhagini, the sister. — This woraan pays the sarae 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 whatever she
sees others possess ; and she loves him alone, and no other raan.
6. Sakhl, the faithful friend. — This woman Is always thinking
about her husband when he Is absent, and looks out continuaUy for
his return ; it gives her pleasure to hear of him, and when he retums
she Is delighted to see him ; she associates with his friends, and not
with his enemies ; his friends are her friends, and his eneraies are
her eneraies ; she hides his faults and proclaims aloud his goodness ;
she stops those who are abusing him, and encourages those who
praise ; she teUs others of his virtues and greatness ; she keeps no

482 A MANUAL OF BUDHISM.
secrets from him, and does not reveal those with which he intrusts
her ; she is sorry when any misfortune happens to hira, and rejoices
In his prosperity ; and she pro-vides for hira the best food.
7. DasI, the slave. — This woraan does not resent the abuse of her
husband, however brutal it raay be ; she does all that Is required of
her with alacrity ; she keeps at the utraost distance frora all im
proper 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 deraerit." 18. The Master and Servant.
There are five ways in which the raaster ought to assist the slave :
— He must not appoint the work of children to men, or of men to
children, bnt 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 hira from work, and provide him with proper medicine ;
when the raaster has any agreeable and savoury food, he raust not
consurae the whole hiraself, but raust irapart a portion to others,
even to his slaves ; and If they work properly for a long period, or
a given period, they must be set free.
There are five ways in which the slave must honor his raaster : —
He must rise before his master awakes, and must not sleep until
after he has retired to rest ; he must not purloin his raaster's
property, but must be content with what is given hira ; he must not
think as he works, I shall receive no benefit frora this toil, but raust
go about his business cheerfully ; and when people are at any time
collected together he must say. Who is like our master ? we do not
feel that we are servants, or that he is a master, thus proclaiming to
others his praise. (Singdl6wdda-siitra-sanni.) 19. The Friend.
There are flve ways in which one friend must assist another : —
By imparting to him of his own substance ; by speaking kind words
to hira ; 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 portion of your
garraents, and ornaments. If you have any, not hiding them frora him.

X. THE ETHICS OF BUDHISM. 483
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 raust be taken care of ; when
under the displeasure of the king, he must not be forsaken ; 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 Iraproper raanner, 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 ne
cessity comes upon him, he Is your lowly slave, that he raay 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, rerainds you of obligations
under which you were indebted to him long ago ; he promises, when
you are in dif&culty, to assist you at sorae future tirae, 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 re
quire his assistance, and ask him for It, he says falsely that his
wagon is broken, or his oxen are diseased.
He who speaks to you In an Iraproper raanner, 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 encourages
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 Hquor, and says, Let us go and drink; he
loiters over the Hquor, 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 Hon or a tiger.
The real friend wUl at any time render you assistance ; he Is
equaUy faithful In prosperity, and adversity ; he Is a friend in mean
ing, and not in the promise alone ; and he sympathises with you.
I I 2

484 A MANUAL OF BUDHISM.
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 omaments may be stolen, so
he stays to protect you ; If he flnds 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, he says,
I am your friend, why are you alarmed ? 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 substance.
He who Is equaUy faithful in prosperity and adversity, reveals a
secret to you alone ; If you reveal a secret to him, he faithfidly
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 Hfe, or doing any other evd ; 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 syrapathlses 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 : and If he hears any one speak well of you, he confirms 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 evU, but Increases his
substance in a righteous manner, wUl 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 wIU be re-
gtdarly contmued, like the constant additions that are made to the
hlU formed by the white ant. (SingdUwdda-siitra-sanni.)
20. Miscellaneous Advices and Admonitions.
The beneflts that accrue from the possession of riches may be
divided into four parts : — 1. They enable the possessor to gain
friends. 2 A fourth part Is required for his own personal ex
pences. 3. One half is required for the outlay attendant on the
carrying on of husbandry or merchandise. 4. A fourth part must

X. THE ETHICS OP BUDHISM. 485
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 de
struction : — To sleep until the going down of the sun ; to have
intercourse with women that are under the protection of another ;
to be fiUed with anger, like a naya that has received a blow ; to
seek to injure others ; to associate with evd persons, like Dewa
datta or Kokalika ; and to be covetous, like lUisa. (Singdldwdda-
sutra-sanni.)

It is declared by Budha, in the Bala-pandlta-sutra, which he de
livered when residing at Jetawana, that the conduct of the unwise
man raay be set forth under three heads: — 1. He cherishes evil
thoughts, and thoughts that are contrary to the truth. 2. He utters
falsehoods, and uses conteraptuous expressions. 3. He takes life,
steals, approaches women who belong to another, and drinks. In
Uke manner, there are three modes in which he receives punish
ment. 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 uncorafortable, thinking that
he also may one day receive the consequence of his crimes ; and
because these are his thoughts, he is unwilling to reraain, he goes
away. 2. When he sees the infliction of any punishraent by com
mand of the king, he thinks that if the king knows all he has done,
he will punish him in the sarae way ; when alone, when seated In
his chair, when recHning on the bed, or in any other place, he
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 In
stead has continuaUy 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 wihara.

486 A MANUAL OP BUDHISM.
from the city of Rajagaha, whither he had been with the alms-
bowl, he saw a grahapati, SIngal&ha, with wet hair and streaming
garments,* making obeisance In the six directions. The sage en
quired why he was acting thus ; and when he said that it was in
obedience to the comraand of his deceased parents, Budha gave
hira the advice contained In the Singal&wada-sutra. 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 Hke 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 raidnight darkness (effects that
under similar circumstances are In the native works very frequently
represented 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 re
garded 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, slaves, 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. (Singdldwdda-siitra-sanni.)

As the man whose head is on fire tries to put the flame out
quickly, so the wise raan, seeing the shortness of life, hastens to
secure the destruction of evil desire.
As the jessamine is the chief araong flowers, and as the rice
called rat-hel is the chief among all descriptions of grain, so is he
who is free from evd desire the chief among the wise.
This advice was given by Budha. He who would attain nirwana
raust not trust to others, but exercise heroically and perseveringly
his own judgraent. The wagoner who leaves the right path and
enters into the untrodden wildemess, wdl bring about the destruc
tion of his wagons and endure rauch sorrow ; so also will he who
leaves the appointed path and enters upon a course of evil, corae
to destruction and sorrow.
* The men and women are seen coming dripping from the banks of the
Ganges.— Ward's Hindoos.

X. THE ETHICS OP BUDHISM. 487
The unwise man cannot discover the difference between that
which is evd and that which is good, as a chdd 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 counterfeit.
As the hirala defends its eggs at the risk of its own life, as the
Indian yak tries by every raeans to keep its tad 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 pre
cepts. Even should the forfeiture of life be the consequence, the
precepts are to be observed.
When acts are done under the influence of favor, envy, ignorance,
or the fear of those in authority, he who performs thera wdl 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 that Is 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 turned 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 In
crease 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 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 separate 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 wdl 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 wiU follow. The mind will then
be Hke a field of grain that has no fence, or a treasure house with
the door left open, or a dweUing with a bad roof through which the
rain continually falls. The same may be said of all the other
senses. ( Wisudhi-mdrgga-sanni.)
* The eye is sometimes called daiwadipa, the divine lamp ; or if daiwa be
derived from dewa, an organ of sense, it wiU be, the lamp of the body.

488 A MANUAL OF BUDHISM.
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 flne gold is worked by the hammer of
iron. ( Wisudhi-margga-sanni.)
It was declared by Mahanama to his brother Anurudha, that re
peated existence is like a mockery ; it appears to the wise man like
a ball raade 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. (Piijdwaliya.) 21. The Sila Precepts.
The dasa-sU, or ten Obligations binding upon the priest, forbid :
1. The taking of Hfe. 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 adoming of the body with flowers, and the use of
perfumes and unguents. 9. The use of seats or couches above the
prescribed height. 10. The receiving of gold or sUver.
The first five of these obligations are called the pancha-sil.
They are repeated by sorae persons every day at the pansal,
especially by the woraen. The first eight are called the ata-sd,
and they are repeated only on p6ya days, or festivals. When taken
by a laic, they involve the necessity of his living apart from his
faraily. These obligations are most usually taken in the presence
of a priest, who may either be a samanera or an upasampada ; but
they are sometimes received from an upasaka, without the inter
vention of a priest.
The obligations may be taken for a limited period, or for as long
as the person has power to observe thera, 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 raerit of the rest ; but when they are taken to be kept
collectively. If one be broken, the whole are irapaired.

X. THE ETHICS OF BUDHIS.M. 489
There are three degrees In the raanner of keeping the precepts :
— 1. 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 exceUence or advantage. The
third is the superior sila.
There was a raan 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, however, gained
access to him, and prevailed on him to repeat the five precepts, by
which he received power to be bom La one of the dewa-l&kas ; at
the very last moment, he again repeated the precepts, and received
power to be born in a dewa-loka higher than the former. But this
species of merit is received by few, as there Is frequently the ob
struction 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 yadasanna (the merit that is obtained when at the point
of death). And even when he enters a dewa-loka from this kind
of merit alone, he does not remain there long, but soon faUs into
heU. Its benefit is therefore sraall.
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 ex
cellent observance. She therefore kept the ata-sd one day, for
which she was born in a dewa-loka, and afterwards became a rahat.
In a former age there was a certain vUlage in which aU the
people, headed by Magha-manawalsa, kept the obligations con-
tumally. 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 heai-Ing 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
vUlagers any harm. The kmg, on perceivmg 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

490 A MANUAL OF BUDHISM.
mantra"; and they said that they were, but it was only this, that
they had kept the obligations, budt places of shelter for traveUers,
and given alms. The king, thus convinced of their innocence,
coraraanded that their accuser should he given to the village as a
slave, and that the elephants should also be presented as a gift.
Magha-raanawaka was afterwards born as Sekra.
In the time of An&madarsa Budha there was a poor labourer,
who resided in the oity 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, bum 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 raen 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 dewas
carae to call hira 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 tiraes as a dewa, seventy-five times as a chakra
wartti ; he was frora tirae to tirae king of K&sala, but never of any
other country ; and in the time of G&tama he was born as a rich
man In the city of Wisala. One day reflecting that he had kept
the precepts for so long a period, he becarae a rahat, and was
ordained by Budha, on which occasion he uttered these words : —
" I have kept the precepts during 100,000 kalpas ; in no part of
this period was I bom In hell ; I have even 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 flve 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 frora all obstructions, and then lays out the
streets and the principal squares ; the mountebank who would tum
a somerset first prepares the area In which he intends to perform,
by clearing away the stones, thoms, and other things that might
prevent the right exhibition of his skill. In like manner, he who
seeks nirwana Is assisted in the attempt, and clears the way before

X. THE ETHICS OF BUDHISM. 491
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 beneflts 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 obligations
will ensure birth In one of the dewa-l&kas, where the age of the
dfewas is imraensely great, whilst any benefit arising frora riches
wUl 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
greatly allied to It, shame and the fear of doing wrong. As the
other elements, heat, air, and water, are necessary to the fertilising
of the earth ; as the skill of the weaver Is necessary for the clearing
away of the refuse of the cotton ; so sharae 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 perplexity that as an
eneray lurks In the mind, and the certain reception of an adequate
reward. There are three kinds of joy that arise from Its observ
ance; 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 smaU part ; its principal reward Is
freedom from fear, and peace. When he who possesses sila ap
proaches 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 fuU possession of his senses ; afterwards
he is either born in a dewa-loka, or In the worid of raen. No one
is able to teU how great Is the reward of sila ; aU 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 evd
desire ; but it is destroyed by sila. It Is thus destroyed, even 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

492 A MANUAL OF BUDHISM.
wind, but the greatness of him who possesses sila spreads on all
sides without exception. It is as a ladder by which to ascend to
the-dewa loka ; like a gateway that enters upon nirwana. The
priest who is arrayed in the robe of sila has a raore 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 frora the body there is no life, so when sila is
disregarded there is no merit.
There are numerous divisions of sila, though aU possess some
thing In comraon.
There are various silas that are divided into two classes.
1. Charltra-sila Is the keeping of all the precepts of Budha; for
its right perforraance, purity and persevering exertion are required.
2. Warltra-sila Is the avoiding of all things that are forbidden by
Budha ; for its right performance, purity alone Is required.
1. Abhisamachara-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. Adibrahmacharlya-sila is so called (from
adi, prior, flrst, ancient) because it must be produced previous to
the margga-brahmacharlya ; 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 householder ; by its
observance the body, speech, and conduct become purifled; It Is
used in reference to the obligations that appear in the Ubhato-
wibhanga 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 trishna and drishti; to the former be
longs the wish to becorae Sekra ; to- the latter, the wish to gain
nirwana. 2. Anisrata-sila is that which aims at an earthly reward.
1. Kalapariyanta-sila is when the obligations are taken for a
single day, or a night, or any deflnite period. 2. Apanak&tlka-slla
is the taking of the obligations for life.
1. Sapariyanta-sila Is when no deflnite 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

X. THE ETHICS OF BUDHISM. 493
the precepts are kept until death, but not from a religious motive,
or to receive nirwana.
1. Lowklka-sila Is when the observance Is for the purpose of ob
taining some reward less than nirwana. 2. Lokottara-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. 3. 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 raerit. It is raadhyama ; If for
nirwana, it is pranita. Again, when the obligations are kept to
gain wealth, it Is hina ; when to overcome the repetition of exist
ence, it Is madhyama ; and when to obtain the Budhaship, that all
sentient beings may be released from birth. It Is pranita.
1. Atmadhlpateyya-sila Is when the obligations are kept from the
fear of blame, or in order to gain personal praise. 2. L6kadhlpa-
teyya-sila Is when they are kept not from these motives. 3. Dharm-
madhipateyya-sila is when they are kept from affection for the pre
cepts themselves.
1. Paramarshta-sila Is the avoiding of that which prevents an
entrance into the paths. 2. Apararaarshta-sila is an approach to
the paths. 3. Patippassadha-sila is a more iraraediate approxiraa
tion to the paths.
1. Wisudhi-sila Is the keeping of the obligations perfectly. 2.
Awlsudhi-sila is the keeping of thera Iraperfectly. 3. Wematlka-
sUa is the keeping of them without any fixed intention, like the
man who does not know the diff'erence between the flesh of a bear
and that of a boar.
1. Sekha-sila Is the observance of the precepts in order to enter
the paths, or gain the three benefits of the priesthood. 2. Asekha-
sila is their observance in order to gain rahatship. 3. Nfewasekha-
nasekha is their observance from a diff'erent motive, in order to gain
sorae worldly advantage.
There are various silas that are divided Into four classes.
1. Parlhani-sila is when a priest faUs Into any crirae, shuns the
company of wiser priests, or gives his mind to wealth. 2. S'thiti-
sila Is when a priest observes the precepts with the expectation of
receiving something connected with existence, and not nirwana. 3.

494 A MANUAL OF BUDHISM.
Dhyana-sila is when the priest practices the dhyanas. 4. Balawa-
wipassanawa-sila is when the priest enters upon the course by
which he expects to arrive at the attainment of widarsana 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 precepts
binding upon a priestess. 3. Anupasarapanna-sila is the observ
ance of the precepts, or the dasa-sU, by the male and female sama
neras. 4. Grahasta-sila is the continued observance of the pancha-
sil, and the occasional observance of the dasa-sil, by the raale and
female upasakas.
There are also various other sections of the silas.*
Swabhhawa-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. Desa-dharmma-sila is
the rule not to slay aniraals or take life. Pasandha-dharrama-sila
is the observance of the precepts of the tirttakas. B&dhisatwa-
matu-sila is the continence of the raother of Budha after his con
ception. Purwahfetuka-sila is the continued observance of the pre
cepts during raany ages, as by Mugalan and B&dhlsat.
The unwise call raany other things by the narae of sila, as when
any being endures sorrow, or is peacable In his conduct, they call
it his sila of sorrow or of quietness. Sila Is also soraetiraes di
vided into that which is raerit, or demerit, or neither one nor the
other ; but though deraerit may thus be connected with sila, it Is
merely a narae, not a thing really belonging to sila. (Wisudhi-
margga-sanni.) 23. Terms and Classifications.
1 . Triwidhadwdra ; the three Doors. — There are three entrances
whence proceed that which is good and thatwhich is evil: — 1.
The body. 2. The speech. 3. The raind.
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 enjoyraent of the dewa and
brahma-16kas. 3. Nirwana.
* The subdi-visions of the silas are almost limitless ; but the enumeration
is too uninteresting to be further pursued.

X. THE ETHICS OF BUDHISM. 495
3. Triwidhdgni; the threefold Fire :— Ihere are three principles
to which all are subject who have not attained to the state of a
rahat: — 1. Raga, evd desire. 2. Dwesa, hatred. 3. Moha, igno
rance. 4. Tilakuna; the three Signs: — There are three subjects upon
which the mind of the ascetic ought constantly to dwell : — 1. Anitya,
Imperraanency. 2. Dukha, sorrow. 3. Anatma, unreaUty. Of
all that exists these three may be predicated. The right under
standing of these three subjects Is called triwidyawa.
5. Tunbhawa, or Tunldka ; the three Worlds : — The regions in
each sakwala are divided Into three sections: — 1. Kama, the re
gions in which there is form and sensuous gratification. 2. Rupa,
the regions in which there is form, without sensuous gratification.
3. Arupa, the regions in which there is neither form nor sensuous
gratification, but a state of unconsciousness.
6. Trisndwa ; evil Desire, or the Cleaving to Existence. — Sentient
beings are bound about by evil desire, as by a net. It Is like a net
that has 108 meshes ; It Is like the entangleraent of the branches
in a forest of baraboos ; It continually passes frora rupa to dharrama ;
and from dharraraa to rupa. As the branches of the bamboo be
come interwoven, so that they cannot be separated ; as the hair of
the head becoraes matted together, so that it cannot be got loose ;
in the sarae way evil desire seizes upon the objects that are pre
sented to it, and becoraes entangled by thera to such a degree that
it cannot be loosed therefrom. As the worm becoraes entangled by
the contortions of its own body, so evil desire becomes raore hope
lessly entangled by Its own motions and passions. As it is exer
cised 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. Dwesa. 3. M&ha. 4. Sardhawa. 5. Budhl. 6.
Witarka. By the uniting together of the first three, four more are
produced ; and there are four more produced by the uniting toge
ther of the last three ; so that there are in all fourteen charitas.
By another mode of union, sixty-three charitas are produced, the

496 A MANUAL OF BUDHISM.
nature of which raay be learnt from the tikawa or the Asamraosa-
sutra. 8. Chdturwidha-dsrawa ; or four Principles by which the Cleaving
to Existence is produced. — 1. Karaa, evil desire. 2. Bhawa, exis
tence, the being subject to a repetition of birth. 3. Drishti, scep
ticism. 4. Awidya, Ignorance. They are sometimes called chatur-
wldha-ogha, the four streams.
9. Chaturwidha-drya-satya, or four great Truths. — 1. Dukha-
satya. — By the cleaving to existence or to sensible objects, and the
agitation of raind arising therefrom, are produced : — (1.) The sor
row arising frora birth, decay, and death. (2.) The coraing 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 organized being. (6.) The raisery of hell.
2. Dukha-saraudya-satya. — The three modes of existence, in the
kama, rupa, and arupa worlds, are produced by the continued cleav
ing to existence, or to sensible objects.
3. Dukha-nir&dha-satya. — There is no escape frora the repetition
of existence but by an entrance Into the paths, and the reception of
nirwana. 4. Dukha-nir&dha-garainl-patipada-satya. — There is no reception
of nirwana, but by the destruction of the cleaving to existence.*
* The four chief Truths : — 1 . That every existent thing is a source of sor
row. 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 Hght of Budha-
gnySna, when the same had dispelled the darkness of a-widya 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 k&ma-tanh&., bh&wa-tanh&, and wibhawa-
tanhk. K&ma-tanha, signifies lust, avarice, and love. Bh&wa-tanhS, signifies
the pertinacious love of existence induced by the supposition that transmi
gratory existence is not only eternal, but felicitous and desirable. Wibhawa-
tanhS. is the love of the present hfe, under the notion that existence will
cease therewith, and that there is to be no future state.
3. Nirodha-satya, or the reaUty 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 nirw&na.
4. M&rga-satya, the reality of means, signifies the elRciency of the exer-

X. THE ETHICS OP BUDHISM. 497
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 Hke the medicine that causes the
cure. 1. The repetition of existence, or the continuance of birth, raay
be called dukha, sorrow. 2. This sorrow is produced by the cleav
ing to the three modes of existence. 3. There Is no escape frora
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 ihe Dharm
ma. — 1. The sentient being is subject to decay ; he cannot reraain
long (under one form of existence.) 2. He has within hiraself no
protection ; no adequate defence. 3. He has no real possession ;
aU that he has he raust leave. 4. He cannot arrive at perfect satis
faction, or content ; he is the slave of evil desire.
11. The Thirty-seven Bodhi-pdkshika-dharmmas. — Theyare : — 1.
The four satipatthanas ; the four sarayak-pradhanas ; the four irdhi-
padas ; the five indrayas ; the five balayas ; the seven boudyangas ;
and the eight arya-marggas.
12. Satara-satipatthdna. — There are four subjects of thought
upon which the attention must be fixed, and that must be rightly
understood. 1. Kayarupapassana, the body is coraposed of thirty-
two irapurities. 2. Wedananupassana, the three raodes of sensation
are connected with sorrow. 3. Chlttanupassana, the mental faculties
are impermanent. 4. Dharramanupassana, the five khandas are
unreal, not the self
13. Chaturwidha-samyak-pradhdna. — There are four gi-eat objects
for which exertion raust be used : — 1 . To obtain freedora frora de-
tions and operations whereby those desires are destroyed, and their concomi
tant miseries extinguished. — Armour.
The four excellent Truths :— 1. There is sorrow or misery in life. 2. It
¦ wHl be so with every birth. 3. But it may be stopped. 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
di-vine and human things. — Csoma Korosi.
K K

498 A MANUAL OF BUDHISM.
merit, or the consequences of sins already coraraitted. 2. Tp pre- >
vent the birth of demerit, or of sin not in existence. 3. Tb cause
the birth of raerit 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. Chandldhi-pada, firra de
termination. 2. Chittldhi-pada, thoughtful meditation. 3. Wirl-
yidhl-pada, persevering exertion. 4. Wimansidhi-pada, close in
vestigation. The priest thinks that by these exercises he raay attain
the suprerae Budhaship, or see nirwana. The saraadhi that Is
produced by the first exercise is called chanda-samadhi ; the second,
chitta-saraadhi, &c. By raeans of saraadhi 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-padas, 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
srairti, the ascertainment of truth. 4. Saraadhi, tranquillity. 5.
Pragnyawa, wisdora. 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-bowdydnga. — The seven sections of wisdom are : — 1.
Sihi, or smirti, the ascertainment of truth by raental application.
2. Dharmraawlcha, the investigation of causes. 3. Wiraya, per
severing exertion. 4. Priti, joy. 5. PassadhI, or prasrabdhi, tran
quillity. 6. Saraadhi, tranquillity in a higher degree, including
freedom from all that disturbs either body or raind. 7. Upeksha,
. equaniraity. 17. Arya-ashtdngika-margga. — The eight paths of purity are : —
1. Samyak-drlshtl, as opposed to mitya-drishti, or correct ideas
upon religious subjects, as opposed to those that are erroneous. 2.
Samyak-kalpanawa, correct thoughts. 3. Sarayak-wachana, correct
words. 4. Samyak-karmanta, correct works. 5. Sarayak-ajiwa, a
correct life. 6. Samyak-wyayaraa, correct energies or endeavours.

X. THE ETHICS OF BUDHISM. 499
7. Samyak-sihl, a correct judgment. 8. Samyak-samadhi, correct
tranquillity. 18. Chaturwidha-pratisambhidd ; or four Modes of Perfect Under
standing ;— Tlie wisdom that enables the priest to understand
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 the Budhas to
perceive all truth intuitively, without study, and without the teach
ing of another. 4. Pratibhana, the power of the rahats to know
the roots and the properties of things.
The power of pratisarabhida Is obtained by the exercise of medi
tation 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 pratisarabhida Is
utterless fearless when In the presence of others by whom he may
be questioned or examined. He reflects thus : — " If I am asked
the meaning, arttha, of any matter or thing, I will answer accord
ing to the proper rules, explaining the whole, meaning by meaning,
cause by cause, and point hy point, thus removing doubt and pro
ducing satisfaction. If I am asked anything relative to the
sacred institutions, dharmraa, I will explain the whole. Institution
by institution, eternal by etemal, infinite by infinite, nirwana by
nirwana, void by void, &c. If I am asked anything relative to
the wisdom of the Budhas, nirutti, I wdl explain the whole, nirutti
hy nirutti, the four padas 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 wisdora of the rahats, prati
bhana, I will explain it, figure by figure, sign by sign, and character
by character.''
19. Chaturwidha-dhdra, or four Kinds of Food. — 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. Kaballnka. 2.
Phassa. 3. Man&sanchetana. 4. Winyana.
(1.) The first, kaballnka, is the coraraon nourlshraent of men.
It is made Into balls, and Is raixed with liquid or raoisture. It
produces that which is connected with rupa ; and from it comes
sorrow, when evil desire exists In him by whom it Is taken ; but
K K 2

500 A MANUAL OP BUDHISM.
when he who takes It Is free from evil desire, no sorrow is pro
duced. (2.) Phassa, the second. Includes those things that have no rupa,
but are apprehended by the mind ; it produces the three sensations,
pleasure, pain, and that which is indifl"erent, neither the one nor the
other, and frora it, as frora the first, coraes sorrow. As it is con
nected with the body, sorrow is produced by means of thought
(aramunu, the thought that arises from contact with sensible ob
jects) and thought and sorrow united produce fear.
(3.) Manosanchetana, the third. Includes the thoughts that have
entered into the mind and there abide, continued thought, or re
flection ; it produces birth in one or other of the three raodes of
existence. (4.) Winyana, the fourth, Includes all that is the subject of con
sciousness, and produces naraa and rupa.
As when a parent, in order that he may be enabled to cross a
wide desert, when all other food fails hira eats the flesh of his own
son, but with the utraost disgust ; so must these four kinds of
nourishment be regarded with absolute aversion. Inasmuch as they
produce birth and the sorrows connected therewith.
When a cow has a sore that breeds worras, pain is produced
through phassa, touch ; but he who is without phassa Is like a cow
that has got no skin. As when a weak raan Is taken by two strong
raen, and cast Into a pit of burning charcoal, so by the power of
karma, derived from Its two constituent properties, raerit and de
raerit, through the Instruraentallty of manosanchetana, 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 winyana. They who are released frora
the Influence of the four raodes 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.) Adishtana, the power to produce, by an effort of the mind,
a hundred, or a thousand, or a hundred thousand figures, Hke th-e
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 raan, naga, garunda,
yaka, or raksha.

X. THE ETHICS OP BUDHISM. 501
(3.) Manoraa, the power to make any flgure whatever, according
to the person's own will.
(4.) Gnyanaweppara, the power received from the former posses
sion of gnyana, knowledge, which preserves Its possessor frora the
consequences of any danger to which he may be exposed, either at
the moment when the danger occurs, or at some other time.
During the chddhood of Bakkula there was a festival at his
father's house, in the city of Kosambse, when his mother took hira
to the river Yarauna to bathe. After she had washed hira, she
placed him upon the bank, and returned to bathe herself; but in
the raean tirae he fell frora the bank into the river, and was swal
lowed by a flsh, that swara towards Benares, a distance of thirty
yojanas, where it was caught in a net. The fisherman who took it
sold it to a nobleman, whose wife, on seeing It, said that she would
prepare it herself, as it 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 chdd, 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
hira. The wife of the nobleman was unwilling 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 hira was
equal, and he decided that he should belong to both. On this ac
count he was called Bakkula, as belonging to two kulas, or races.
After he grew up he resided, in great splendour, six months at Be
nares and six at Kosambse, 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 Kosambse, by which he was
induced to leave all his possessions and becorae 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 Sanklcha was near the time of her confinement
when she died ; but as her friends were preparing her body to be
burnt upon the funeral pde, the chdd cried. Those who were near
heard the voice ; and as they knew thereby that the chUd was
alive, they took the body down, and released it from its confine-

502 A MANUAL OF BUDHISM.
ment ; after which they delivered it to its grandmother to be brought
up ; and in time he erabraced the priesthood and became a rahat.
Bhupala 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 Bhupala, whilst he at
terapted to catch the bullock ; but in the raean time the gate was
shut, and he was unable to return to his child. In the night Bhu
pala saw many yakas and pretas corae out of the city that were
going to the ceraeteries in search of flesh, but none of thera did
hira the least harm, and he reraained in perfect security. In the
course of time he became a rahat.
Thus It is not possible that any one can perish, or he exposed
to a danger ending In death, who has the merit to obtain nirwana
in the same birth.
(5.) Saraadhi- wippara. — The power that Is received frora having
possessed saraadhi In a former birth, which preserves its possessor
from danger, either immediately or at sorae other tirae.
At one tirae Seriyut and Mugalan resided together at Kap&takan-
dara, which was so called frora the number of doves in its neigh
bourhood. Early one raorning 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 direc
tions ; but in the moment when the hand of the yaka 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 herdsraen, 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 con
suraed, 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 thera, they resolved upon remaining
there a little time to rest. When they saw the priest, they took

X. THE ETHICS OF BUDHISM. 503
him for a piUar, so they heaped up around him their loads of
plunder ; but after they had rested awhde, and were about to re
sume their loads, as the tirae appointed hy the priest for the exercise
had passed away, he was restored to consciousness, and began to
raove. On seeing this the thieves cried out in alarm, and were
about to prepare for their safety in flight, when Kanu-kondanya
caUed out to them and said, " Be not afraid; I am a priest."
Being thus encouraged, they approached hira reverently, when he
said bana to them; and they subsequently became priests, and
finally rahats.
There was an upasikawa caUed Uttara, daughter of Purnaka,
upon whose head the courtezan Sirima, out of hatred, poured a
vessel of boiling oil. But Uttara looked at her In the sarae moment
with affection, and the oil fell harmless to the ground, like water
poured upon the lotus.
SamawatI was the faithful queen of the monarch of Udeni ; but
there was a brahman, Magandhlya, 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 lute of the queen, and
then told the king that she had a 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 hira with affection, and he
reraained raotionless as a statue, unable to send the arrow. The
queen, therefore, asked hira what was the raatter, as he appeared to
be suffering pain ; when he inforraed her that he was paralyzed, 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 sarae instant
released from the spell. Samawati said further, " Sire, whenever
you wish to overcome the anger of any one, exercise affection to
wards them, and their anger wdl pass away." The king received
this declaration, afterwards reigned righteously, and at his death
entered a dewa-loka.*
* 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-
mg, impeUed by his affection for his chUd, he let fly his arrow at his lion
parent, that he might transfix him. Ou account of the merit of the lion's
good intentions, the arrow, recoUmg in the air, fell on the ground at the feet
of the prince. Even untU 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 impeUed arrow, transpiercing Hs body,
passed through him. — Turno"ur's Mahawanso.

504 A MANUAL OF BUDHISM.
It was by the power received frora samadhl-wlppara that the
above-mentioned individuals were prevented from receiving harra
In the several dangers to which they were exposed.
(6.) Arya-irdhl. — 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 Iraraature, he thinks
that In time it will decay ; whether the object be pleasant or un
pleasant he regards all with an equal raind ; and as this is the cha
racteristic of the rahats, it is called arya-Irdhi.
(7.) Karmraa-wipakaja-Irdhi. — This power is possessed by all
birds and dewas, hy sorae raen, and by some yakas. All birds can
fly through the air, though they do not enter the paths ; so also all
dewas have the sarae power, though they do not attain to the
wisdora of the rahats ; In a forraer age there were sorae raen who
were equally gifted, and there have been certain yakas with the
same power.
(8.) Punyawato-irdhl. — By this power the Chakrawartti Is enabled
to convey his army through the air, with Its elephants, chariots,
&c., and its accorapaniment of retainers, herdsmen, artisans, and
others. There was a nobleman, Jotlya, 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. For the noble Jatlka a golden
rock was formed, eighty cubits high. The noble Ghoslka was
seven times saved frora the most Iraminent dangers. When the
noble Medaka had bathed, he looked towards the sky, and there
carae down a fine kind of rice, which filled 12,500 large granaries.
His wife boiled a single raeasure, and gave a portion to every
person In Jambudwipa ; but still the raeasure was not exhausted.
His son put a thousand pieces of gold In a bag, and gave one to
every person in Jarabudwipa ; but still his store was not done.
When his servant ploughed, fifteen furrows were raade 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.) Widyama-irdhi. — They who possess this power can, by
raeans of raagic and raantras, cause armies, whether of elephants
or horses, to appear in the air, and can themselves pass through the
air. (10.) Sarayak-prayoga-pratya-pratilabharttha- irdhi. — This power
is possessed by those who have overcorae the cleaving to existence.

X. THE ETHICS OF BUDHISM. 505
and have entered the paths ; and by those who know the three
vedas, the three pitakas, and the sixty-four sciences.
Eight years after Budha-rakkhita had received the upasampada
ordination, he went to mmlster to the priest Maha Rohana-gutta,
who was sick. In the same place there was a naya 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. Upikshd. — This power Is so caUed, because it Includes free
dom from aU kinds of desire, as of uppatti, or birth ; also, because
It has no paksha, or preference, for one thing raore 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.) Sadangopeksha, when there Is neither pleasure nor dis
pleasure. (2.) Brahraa-wiharopeksha, when the raind Is equally affected
towards all beings, not loving one more than another, and not dis
liking one more than another.
(3.) Bowdyangopeksha, when the mind Is equally affected to
wards aU the thoughts that arise within it, not having more cora
placency in one than another.
(4.) Wiryopeksha, when the mind is always affected by the sarae
force of determination.
(5.) Sankharopeksha, when the mind Is equally affected towards
all the various kinds of wisdom that are neceesary for the attain
ment of the paths.
(6.) Wedanopeksha, when the mind Is sensible to neither plea
sure nor pain.
(7.) Widarsanopeksha, when the mind is not affected by that
which Is seen.
(8.) Tatramadyastopeksha, when the whole of the ten raodes of
upeksha are exercised together.
(9.) Dhyanopeksha, when the impermanency of sensible objects
Is regarded with an even mind.
(10.) Parisudhl-upeksha, when the mind is equaUy affected to
wards aU that is necessary to secure freedom from the cleaving to
existence. As the same person may be a prince, young man, the first-born.

506 A MANUAL OF BUDHISM.
general, and king, so all the upekshas may be possessed at the
same time ; they have different characteristics, but all partake of
one nature. There raay be the flrst upeksha without the second,
but the second is never possessed without the first.

Our development of this great system is now completed.
The present chapter contauis the most rational of its phases,
and the one in whicb its greatest superiority is maintained.
It discountenances all licentiousness. It inculcates an affec
tion for all orders of being ; and shrinks from the infiicting
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. Gotama taught tbe 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 bave been written witb ex
press reference to this system. " Man," says that profound
thinker, " is not a being to be governed by principles, de
tached from an over-awing power. Set them in the best
array tbat you can in his mind, to fight tbe 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 bow soon they will be overwhelmed
and trampled down ! " — Broadmead Lectures.
There is properly no law. The Budhist can take upon
bimself 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

X. THE ETHICS OF BUDHISM. 507
(or the eight, as the case may be) to obey them severally, as
far as I am able, from this time forward." The power of
the precepts is furtber 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-
hisifi becomes a system of selfishness. The principle set
forth in the vicarious endurances of the Bodhisat is forgotten.
It is a 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 tbe 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. — Da-vis's
Chinese. The disciple of Budha is not taught to abhor crime \
because of its exceeding sinfulness ; but because its commis- i
sion wOl be to him a personal injury. There is no moral I
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 whicb 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
ticaUy understood. Tbe 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
tiaued act of consecration to God ; and in aU the movements
of their existence tbey are to seek, with a sacred intensity,
the promotion of tbe divine glory. They are brought to the
fulfilment of tbis duty by motives that are overpowering in
their grandeur, and mighty in tbe potency of their influence.
The Budhist can discover no permanent rest, no eternity

508 A MANUAL OF BUDHISM.
of peace, in any world; and he tberefore concludes that
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 tbe prospect, of " a far more exceeding
and eternal weight of glory," through the redemption that
is in Christ Jesus. Whosoever wiU, 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 tbe Jews a stumbling-
block, and unto tbe Greeks foolishness," but unto aU 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 priuciples wdl govern the world. All systems
that have not arisen from the inspiration of God wUl then
have passed away : the now myriad-worshipped Budha wUl
not have a single votary ; and Jesus of Nazareth, " who is
over all, God blessed for ever," will be the life, and the
blessedness, 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 ray
residence In Ceylon, I collected a list of the native works now to
be obtained In the Island, in the Sanskrit, PaH, and Singhalese lan
guages. The nuraber amounted to 465, of which about one half
are In PaH, either in that language alone, or with a Singhalese
sanne. About 80 of the works are In Sanskrit; and 150 in Elu,
or Singhalese. This list raust necessarily be iraperfect ; as It is
only by the labours of many individuals, continued through a period
of years, that It can be rendered complete. 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 Burraa,
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 even in the same work the dif
ference is, in sorae Instances, striking; one part being alraost 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. Panslya-panas-jataka-pota. 2. Wisudhi-margga-sanne. 3.
Mdlnda Prasna. 4. PujawaUya. 5. Sadharraraalankare. 6.
Sadharmmaratnakare. 7. Amawatura. 8. Th'upawanse. 9.
Rajawallya. 10. Kayawirati-gata-sanne. 11. Kammawachan.
12. The Sannes of various Sutras.
1. Pansiya-panas-jdtaka-pota. — This work has already been no
ticed in the introduction to the fifth chapter, page 90.
2. Wisudhi-margga-sanni. — This work was written by Budha-
ghosa, of whom the following account appears In the Mahawanso :
 " A brahman youth, bom in the neighbourhood of the terrace of
the great bo-tree (In Magadha), accompHshed in the wijja and
sippa ; who had achieved the knowledge of the three wedos
(vedas), and possessing great aptitude in attaining acquirements ;

510 A MANUAL OF BUDHISM.
Indefatigable as a schismatic disputant, and himself a schisraatic
wanderer over Jarabudlpo, established hiraself, in the character of
a disputant. In a certain wihara, 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 coraponent parts, and sustained throughout
in the sarae lofty strain. A certain raaha thero, Rewato, becoming
acquainted with him there, and saying to hiraself, ' This individual
is a person of profound knowledge ; It will be worthy of rae to
convert hira,' enquired, ' Who is this that is braying like an ass ? '
The brahraan replied to hira, ' Thou canst define, then, the meaning
conveyed In the bray of asses !' On the thero rejoining, 'I can
define It,' the brahraan exhibited the extent of the knowledge he
possessed. The thero 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 hira a passage from the Abhidararao. The brah
man could not divine the signification of that passage : and en
quired, ' Whose manto is this ? ' ' It is Buddho's manto.' On his
exclaiming, ' Irapart It to rae,' the thero replied, ' Enter the sacer
dotal order.' He who was desirous of acquiring the knowledge of
the Pitakattaya, subsequently coraing to this conviction, ' This is
the sole road to salvation,' became a convert to that faith. As he
was as profound In his gh6s6 (eloquence) as Buddho hiraself, they
conferred on him the appellation of Buddho-gh6s& (the voice of
Buddho), and throughout the world he became as renowned as
Buddho. Having there (in Jarabudlpo) coraposed an original work
called Nanodayan, he, at the sarae time, wrote the chapter called
AtthasalinI, on the DhararaasanginI (one of the coraraentaries on
the Abhidararao). Rewato thero then observing that he was de
sirous of undertaking the compilation of a Parlttatthakathan (a
general commentary on the Pitakattaya), thus addressed hira,
' 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 wada (schlsras) complete. The Singhalese lan
guage, by the inspired and profoundly wise Mahlndo, who had pre
viously consulted the discourses of Buddho, authenticated at the
three convocations, and the dissertations and arguments of Sarl-
putto and others, and they are extant among the Singhalese. Re
pairing thither, and studying the sarae, translate them according to
the grararaar of the Maghadas. It wUl be an act conducive to the
welfare of the whole world.'"
The particulars of Budhaghosa's visit to Ceylon are next related.
" Having been thus advised, this erainently wise person rejoicing
therein, departed from thence and visited this Island in the reign of
the raonarch Mahanarao. On reaching the Mahawiharo, at Anu
radhapura, he entered the Mahapadhano hall, the raost splendid of
the apartraents In the wlharo, and listened to the Singhalese Attha
katha, and the Therawada, from the beginning to the end, pro-

APPENDIX. 511
pounded by the thero Sanghapali, and became thoroughly convinced
that this conveyed the true raeaning of the doctrines of the lord of
dhammo. Thereupon, paying reverential respect to the priesthood,
he thus petitioned : ' I am desirous of translating the Atthakatha ;
give me access to all your books.' The priesthood, for the purpose
of testing his qualifications, gave only two gatha, 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
Atthakatha, and condensing them into an abridged form, he com
posed the commentary called the WIsuddhiraaggan (Sing. Wisudhi-
margga). Thereupon having assembled the priesthood, who had
acquired a thorough knowledge of the doctrine of Buddho, at the
b&-tree, he comraenced to read out (the work he had composed).
The dewatas, in order that they raight raake his (Buddhaghos&'s)
gifts of wisdora celebrated araong men, rendered that book invisible.
He, however, for the second and third time recoraposed it. When
he was In the act of reproducing his book for the third time, for the
purpose of propounding It, the dewatas retumed the other two
copies also. The asserabled 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 thero
controversies, 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 fervently
shouted forth, saying, ' Most assuredly this Is Mettfeyyo (Buddho)
himself ; ' and raade over to him the books In which the Pitakattaya
were recorded, together with the Atthakatha. Taking up his resi
dence in the secluded Ganthakaro wlharo at Anuradhapura, he
translated, accordmg to the grammatical rule of the Magadhas,
which is the root of all languages, the whole of the Singhalese At
thakatha (into Pali). This proved an achievement of the utraost
Iraportance to all languages spoken by the huraan race. AU the
theros and acharayos held this corapilatlon in the sarae estiraation
as the text of the Pitakattaya. Thereafter the objects of his mis
sion having been fulfiUed, he retumed to Jarabudlpo, to worship at
the b&-tree (at Uruwelaya, In Magadha)."*
The character and contents of the Wisudhl-margga have been
thus described by the lamented individual to whom we are indebted
for the translation from the Mahawanso :— " The Wisuddhimaggo, a
compendium formed by Buddhagh&so, presents an abstract of the
doctrinal and metaphysical parts of the Budhistical creed, which, as
being the work of the last commentator on the Budhistical scrip
tures, acquires an authority and authenticity which no compen
dium exclusively formed by any orientaHst of a different faith,
and more modern times, can have any claim to. . . ._. _ In the At
thakatha, by Buddhagh6s6, palled Suraangala Wilasim, is the iol-
' * Mahawanso, Ciip. xxxvii.

512 A MANUAL OF BUDHISM.
lowing sentence, giving an account of the contents of the Wisud
dhimaggo : — The nature of the silakatha, dhutadamma, kammatha-
nani, together with all the chariyawidhani, jhanani, the whole scope
of the samapatti, the whole of abhinnano, the exposition of the
panna, the khanda, the dhatu, the ayatanani, indrlyani, the four
aryani-sacchani, the pachchayakara, the pure and comprehensive
naya, and the Indispensable magga, and wiphassanabhawana — all
these having, on a former occasion, been set forth by rae In, the
Wisuddhimaggo, I shall not here examine into them in detail."*
The Burraans ascribe a new era In their religion to the time that
Budhaghosa arrived in that country frora Ceylon ; and even araong
them the WIsudhi-raargga is celebrated, though their Idea of its
contents, as expressed by Ward, is not correct. " They believe
that 660 years after Budha's death. In the reign of Muha-munee,
Bouddhu- goshu, a brahraan, was deputed to Ceylon to copy the
-work Vishoddhiraargu, 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 hira by a heavenly mes
senger."* The word wisudhi means " pure," and raargga, " path ; " hence
the title would be, The Path of the Pure, or. The Path by which
Purity may be obtained. The sanne was written by Prakrama
Bahu. There are several kings of this narae, and I cannot discover
from the work Itself which of them is to be understood, but it was
most probably Pandita Prakrama Bahu, who reigned a.d. 1471.
It Is a work of great importance ; but the repetitions are so nume
rous, 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 raany sections, that the reading of it Is extremely
tedious. I raay mention as a raark of the respect in which It
Is held, that one of the most learned priests with whom I ara ac
quainted, who happened to corae 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 suprerae ruler of the priest
hood. But notwithstanding 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 sarae scale as
the Jatakas (page 100), rather more than 1200 pages.
3. Milinda-pras7ia. — This work, though the incidents that gave
rise to it occurred In a period rauch more recent than the tirae of
Budha, is one of the most popular in Ceylon ; and it Is alraost the
only one that In the manner of Its origin. Independent of Its con
tents, is of general Interest. The word Milinda designates a king
of that narae, and prasna means " questions," so that the title of
the work Is, The Questions of Milinda. These questions were
* Tumour, Journ. Bengal As. Soe. July, 1837.
t Ward's Hindoos : see also, Crawford's Embassy to Ava.

APPENDIX. 513
asked by Milinda, king of Sagal, and were answered by Nagasena,
a Budhistical sage, whose history is narrated in the introduction to
the work.
In the tirae of Kasyapa Budha there was a noted wihara, near a
certain river, in which resided many associations of priests. These
priests, when they arose In the moming, took their brooras to sweep
the sacred enclosure. One day a priest told one of the saraanera
novices to throw away the dirt that he had collected ; but the no
vice went away as If nothing had been said ; and though the com
mand was repeated a second and a third time, he still paid no
attention. The priest then struck hira with the handle of the
broom ; upon which he went and did as he was directed, at the
sarae tirae expressing the following wish : — " May I arrive at nir
wana for having thrown away this dirt ; and in the raean time. In
ray various births, may my glory be resplendent 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 wisdora suitable to
the situation in which he was born. This wish was overheard by
the priest, who concluded that his own reward would be proportion
ately greater, and said within hiraself, " Frora this time to the re-
¦ ception of nirwana, 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 comraenceraent of our era, as had
been foretold by Gotaraa Budha, the novice was born in the world
of men, and became Mdlnda, king of Sagal, 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 Inquired If there was any sramana priest or brahman
who could explain to hira the raanner of the rahats or of the
Budhas. The naraes of six persons were raentioned, who all pro
fessed to be Budhas ; and to each of them the king went, but they
aU proved to be deceivers ; and as they were unable to answer
satisfactorily the questions put to them by the monarch, he ex
claimed, " AU 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 raight 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
sUent 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 evd consequences that It produced, he
assembled, upon the Yugandhara rocks, many thousands of rahats
and a hundred 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.

514 A MANUAL OF BUDHISM.
vanishing from the rock, went to the celestial world called Tawu
tisa, as they perceived that the dewa Mahasena possessed the re
quisite qualifications. 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 Mahasena
was the priest who in a forraer age struck the novice with a broom.
To the request of the rahats, though with sorae hesitation, he con
sented, and became the son of a brahraan, S6nuttara, who resided
in the village of Kajangala, near the forest of Hiraala. The narae
that he received was Nagasena ; and as It Is fabled that Gotaraa
foretold his appearance 500 years after his own death, he raust
have been born in the year 43 B.C. Frora the tirae of his concep
tion, a Budhist priest, Rohana, by the appointraent of Assagutta,
went daily to the house of his father, with the alms-bowl ; though
he went six years and nine months without receiving anythmg
further than scorn. When Nagasena arrived at seven years of age,
his father told him that he must now be taught according to the
custoras of their caste ; and when the son asked what It was that
he was to learn, he was informed that he must leam the three
Vedas, and raany other branches of knowledge. Nagasena was
willing to be taught, and a learned brahraan was appointed as his
preceptor ; but he learnt by heart the whole of the three Vedas
after once hearing thera, and with equal facility gained a know
ledge of grararaar, history, and the other sciences. He then en
quired from his father If there was anything raore 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
R&hana 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, " I
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 garraents of that peculiar
appearance. 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 thera to the youth, he must receive the
permission of his parents to embrace the priesthood. Accordingly
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 could become acquainted with In no other way. His pa
rents told him that he might becorae a priest In order to learn the
truths that he wished to know ; but that when he had learnt thera,
they should expect him to resurae his forraer state as a laic. He
was, therefore, ordained by Rohana, who at once taught him the
Abhidharraraa, the most difficult of the three Pitakas. Not long
afterwards he thought disrespectfully of the knowledge of the

APPENDIX. 515
priest ; but having learnt his error, he asked forgiveness ; and R&-
hana told hira, that In order to receive it, he raust go to the court
of Milinda, king of Sagal, and answer the questions that he would
put. Soon after this appointraent he went to the place where
Assagutta resided, who sent him to the Asokararaa wihara, near
Pelalup (Pataliputra),* where dwelt the priest Dharramarakshita.
This was a distance of one hundred yojanas ; but he went, and
there becarae a rahat. After this he returned. In a raoraent of
tirae, to Rakkhita, where the rahats had already assembled to con
gratulate him on the attainraent of this great privilege ; and after
their respects were paid, they requested that without further delay
he would encounter the king of Sagal, and free him from the dark
ness in which he was involved.
A.bout this tirae Milinda heard of the farae of the priest Ayu-
pala, and having received permission to visit hira, he enquired why
he had become a priest. Ayupala 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 nirwana frora hearing the discourses of Budha. " Then,"
said the king, " It is evident that the reason you assign is not a
sufficient one. You have garraents of one colour, no settled habi
tation, and you deprive yourself of sleep ; you raust, therefore, in a
forraer 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 wihara called Sankeyya that Nagasena repaired. In
order that he might meet the king ; and Mdlnda was Inforraed of
his arrival by one of his nobles, Dewamantrl. No sooner did he
hear the name of the sage, than he began to tremble ; but he went
to the wihara, accompanied by a hundred of the Yon nobles ; and
though Nagasena was in the raidst 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 reraoved, and he becarae a convert to the Budhist faith.
Nagasena has been identified with Nagarjuna, through whose
Influence the people of Kashrair embraced Budhlsra, In the tirae of
certain Turushka princes, or Tartars, as raentioned in the Raja
Taranglnl, translated by Professor Wdson.
It has been supposed, with rauch probability, that Sagal is the
Sangala of the Greeks, the Inhabitants of which resisted Alexander
in his Indian expedition. After passing the Hydraotis, the Mace
donian warriors pursued their way to Sangala, near which the Ka-
thayans 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 Kathayans, after a desperate
* In Sanslmt, Kusama-pura. It is the Palibothra, near the modern Patna,
to which Megasthenes was sent by Saleucus Nicator, to renew a treaty with
Sandrocottus, supposed to be the Chandragupta of the Hindus. L L 2

516 A MANUAL OF BUDHISM.
resistance, retired to Sangala. The city was of great extent, pro
tected on one side by a 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 raade captives,
whilst the Macedonians lost only 100 men killed and 1200 wounded.
Soon afterwards Alexander comraanded that Sangala should be en
tirely destroyed ; but if this place be the Sagal of Mdlnda, it must
have arisen from Its ashes at a subsequent period, and again becorae
the raetropolis of the country. In one of the conversations held
with Nagasena, the king stated that he was born at Alasanda,*
which he said was 200 yojanas from Sagal. f But this statement is
Indefinite ; and though the reference is undoubtedly to Alexandria,
there were so raany cities of this narae that we cannot exactly tell
what place is intended by the king. We raay, hovvever, conclude
therefrora that Milinda was not a Hindu, but probably an Asiatic
Greek. In the sarae conversation he stated that Kasmira, or
Cashraire, was only twelve yojanas from Sagal, which agrees well
with the position of Sangala. The nobles who accompanied the
king are called Yens, or YonIkas,J a word which has been con
sidered as synonymous with Yavan, or Ionia. It is said by Turnour
that Yona, or Yawana, Is raentioned 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, raust have been coraposed raany
years subsequently to the events that they relate. The Singhalese
authors place the Yon country on the banks of the Nirraraada, or
Nerbudda ; but this Is too rauch to the south of Sangala ; and as
the legend In which this stateraent is made appears to be of com
paratively modern origin, it raay be incorrect.
By the Tibetans Nagasena Is regarded as the author of the Ma-
dhyaraika school of Budhism. " In the Bstan-hgyur," says Csoma
Korosi,§ " the sixteen first voluraes of the Mdo class are all com
raentaries on the Prajna Paramita. Afterwards follow several
voluraes explanatory of the Madhyamika philosophy, which is
founded on the Prajna Paramita. The Prajna Paramita Is said to
* It is stated in the Mahawanso that AlasaddS. is the capital of the Yoni
country. t It is supposed by Masson that the Sangala of Arrian was at Harapa, a
vUlage of the Punjab, close to the left bank of the Eavi, and seated amid
very extensive ruins (Journ. Bengal As. Soe, Jan. 1837); but Professor
Wilson observes, " whether they (the Macedonians) foUowed the Iravati
(Eavi) to Harapa, may be reasonably doubted." By Isidorus, Sa,gal and
Alexandria are mentioned in the same sentence, "  et Sigal urbs ; ubi
regia Sacarum, propeque Alexandria m-bs, et non procul Aloxandriopolis
urbs." X It is perhaps worthy of investigation whether the Yons may not be the
sarae as the Huns, Ouvvot. By Moses of Choroene, in his Armenian History,
they are caUed Hounk, whieh bears a considerable resemblance to Yonika.
§ Asiatic Researches, vol. xx. p. 400.

APPENDIX. 517
have been taught by Shakya, and the Madhyamika system by Na
garjuna (Nagasena) who is said to have lived 400 years after the
death of Shakya, who had foretold of him that he would be bom
after so many years, to explain his higher principles laid down in
the Prajna Paramita. With Nagarjuna originated the Madhyamika
system in phdosophy. The philosophers In India, before his tirae,
were in two extremes, teaching either a perpetual duration, or a
total annihilation, with respect to the soul. He chose a middle
way ; bence the narae of this philosophical sect. There are in the
Bstan-hgyur, several works of hira, as also of his successors, ex
planatory of the Madhyaraika school. Beside other matters of
speculation, the following twenty-seven subjects are to be dis
cussed and analyzed In the Madhyamika system : — 1. Efficient (ac
cessory or secondary) cause. 2. The coming (into the worid) and
going away. 3. Organs (of sense). 4. Aggregate, 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. Forraer existence. 10. Fire,
and the burning wood. 11. Anterior and posterior liraits (or
worldly existence). 12. Done by one's self, and done by another.
13. Composition, or the forraing of notions. 14. The act of raeet
ing. 15. Self-existence, or nature. 16. Tied and liberated. 17.
Work and fruit. 18. I, or ego. 19. Tirae. 20. Union (or cause
and efficient causes). 21. Origin, or beginning, and destruction.
22. Tathagatha, or Buddha. 23. Wrong, error, or falsehood. 24.
ExceUent truth. 25. Deliverance, or delivered from pain. 26.
Dependent connexion, or casual concatinatlon. 27. Critique of
theories. These are the principal topics of the Madhyamika phi
losophy. I have thought proper to enumerate them here, because
they are similar to the subjects of the Prajna Paramita."*
* From the prominent place that N&gasena occupies in the history of Bud
hism, 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 coufirmed. " Nagarjuna, the same as Nag&,sena of the Pali work
MUindipanno, was, as would appear, a Bauddha hierarch, who lived e.o. 43.
He is celebrated for a controversy on the subject of his reUgion, with MUinda,
the rajah of Sagala, 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
tria, against the Seleucidse, pushed his conquests into India, and established
this city under his own name. . . . Difierence of opinion exists as to the site
of this city, which, in the time of Alexander the Great was caUed Sangala,
and is said in Arrian's History of India, to be situated between the two last
rivers of the Panjab, the ancient Hydrastes and Hyphasis, or the modern
Ravi and Wpasa. The town of Hurrepah, south-west of Lahore, and dis
tant from it somewhat more than 60 mUes, 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 meutioned in the
Kerna Parva of the Mahabarat, under the name of Sakala. In the latter, it
is caUed a city of the Bahiltas, otherwise named Arattas ; who ure said to

518 A MANUAL OF BUDHISM.
In the Singhalese version of the MUlnda-prasna there are 262
questions, but it Is stated by the translator that In the original Pali
there are 42 raore.* Why they were omitted, or upon what sub
jects they treat, I am unable to say. The translation was raade at
Kandy, a.d. 1777, in the reign of Kirtisri Rajaslngha, by HiraatI
Kurabure Suraangala, who is said to have heen the disciple of
Aharagaraa Trirajaguru Bandara. He was at first a priest, but sub
sequently coraraenced a seminary in Kandy, in which he was pa
tronised 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 attainraents, not only in matters of religion, but also
In the sciences, particularly astrology. The translation forms a
work of about 720 pages.
4. Piijdwaliya. — This work was composed by Mayurapada, who
flourished In the reign of Prakrama Bahu III. a.d. 1267 — 1301.
It contains thirty-four sections, or chapters, nearly all of which
refer to some incident In the life of G&taraa Budha. It has
afforded me more araple raaterials for translation than any 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. Sadharmmdlankdri. — This work is a collection of legends and
tales, raany of which refer to tiraes long subsequent to Budha, and
Illustrate the history of Budhism during the periods of Its ascend
ancy and decline on the continent of India. It contains 800 pages,
and was written by SIddhartta, or Dhamraadltta-charya-wlraala-
klrttl, the disciple of the sanga raja, Dharraraakirtti, whdst resid
ing at the Maha Wihara of Anuradhapura, In the reign of Pra
krama Bahu VI. A.D. 1410.
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 Sacse or Scythians ; and by Ferishta's history and the Persian ro
mances, agaiu mentioning that one of its rajahs was assisted hy 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 phUosophy seems thus estabUshed with tolerable certainty ; and the
name of the eity of Sagala, met with in the western cave uiscriptions, must
afford additional proof, that the religious opinions and ritual of Budhism
were not uninfluenced, iu the north of India, by the mythology, if not the
phUosophy, of the Greeks. Nagarjuna's principal disciples, according to
the Tibetan books, were Arya Deva and Buddha Palita. — Bird ou the Baud-
dho and Jaina Religions ; Journ. Bombay Branch, Royal As. Soe. Oct. 1844.
* As it is said by Turnour, that " the MUinda-pamio, extant iu Ceylon,
contains 262 dissertations, as well 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 whence it is
taken. It is probable that when this work was written, there was some ex
tended life of N&gaseua extant. Being incomplete, neither the date nor the
author of the MUinda-panno can now be ascertained. — Tul-nour, Journ. As.
Soe. Sept. 1836.

APPENDIX. 519
6. Sadharmmaratnakdri. — This work Is of a similar description
to the one last mentioned, but contains a greater portion of raatter
relative to the rites of Budhism, and the raeaning of Budhistical
terms. Its style Is very unequal. It has 360 pages ; but I do not
know by whom it was written.
7. Amdwatura. — I 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 frora the caprice
of its author than from Its antiquity. There Is another work by
the sarae author, called Pradipikawa, written in the sarae style.
The Amawatura contains an account of the birth of the prince Sid
hartta, and of his reception of the Budhaship ; after which. In
eighteen sections, is given an example of the manner In which dif
ferent classes of individuals were converted by Budha, including a
brahma, dewa, yaka, king, brahman, householder, tirttaka, dlgam-
bara, jatila, tapasa, thief, &c. It was written by Gurulugowina,
and contains 256 pages.
8. Th'upaivansi. — The word thupa raeans a conical erection,
containing a relic, the more common terra In Singhalese being da
goba. This work contains an account of the raanner In which the
rehcs 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. Rdjawaliya. — 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 EngHsh. The forraer portion bears a con
siderable similarity to the Mahawanso, for the compUation of which
it has furnished raaterials. It was composed by different authors,
at various periods. Some copies close at the tirae of the arrival
of the Portuguese ; others, of the Dutch ; and a few are brought
down to the heginning of the present century. The copies raost
coraraonly met with contain about 260 pages.
10. Kayawiratigdthd-sanni. — This work contains an account of
the anatomy of the human body, setting forth Its oflfenslveness, and
the folly of bestowing attention upon a thing so worthless. It was
written by a priest, but I know neither his narae nor the age in
which he Hved. It is read to conderaned 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 used by the
priests, containing the ritual to be observed at the ordination of an
upasampada, the dedication of a teraple, &c. A translation of
sorae of Its principal parts, as weU as of some other works of a
sImUar description, appears In the chapters of Eastern Monachism
that treat of the discipline of the priesthood. ,^. , . ,
12 The Sannis of various Siitras.— T\ie Sutra Pitaka is the se
cond division of the sacred code, and contains the discourses of
Budha that were addressed to the laity, in contradistinction to those

520 A MANUAL OP BUDHISM.
that were addressed to the dewas and priests. The word sanne
means a translation or paraphrase It usually includes both a
translation and a coramentary or explanation. In some instances
the translation is almost literal, whilst in others the coraraent is so
extensive as to form almost an original work. The sannes 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 accorapanies the paraphrase.

INDEX AND GLOSSARY.

Abhassara, a superior celestial world, 29,
32, 63, 64.
Abhidharmma, the third division of the
sacred books, (Eastern Monachism,
page 167), 299, 311, 510, 514.
Abraham, 129, 145.
Achmetha, 12.
Adam, 67, 146, 212.
Adam's peak, a mountain in Ceylon, 208,
211, 212.
Adultery, 460, 467.
Ad-vices, misceUaneous, 460, 484.
.^sop, 100.
Age, in which Gotama lived, 353.
Agnya-setra, a class of worlds, 2.
Agra-sr5,waka, the two principal priests of
;, .Budha, 197, 260,328.
' Aj&pMa, a tree, 167, 182, 183.
Aj&sat, son of Bimsara, 236, 257, 285, 315,
321, 323, 350, 477.
AjatSkisa, the vacuum, 3, 12, 32, 33, 63.
Ajit&k&sakamhala, a sceptic, 291.
Akusala, demerit, 277, 445, 451.
Alawaka, a demon, 257, 261.
Alexandria, 516.
Ahns-bowl, (E. M. G4), 169, 183, 203.
Alms-giving, (E. M. 80), 37, 80, 102, 116,
217, 272, 282, 283, 287, 345, 365, 382,
458.
Alow, a city, 261, 356.
Amarapura, a sect in Ceylon, (E. M. 328),
38.
Amiwatura, 519 ; quoted, 55, 56, 133, 137,
253, 254, 259, 260, 265, 271, 273, 303,
309, 326, 333, 335, 337, 370, 378, 379,
399, 425.
Ambapkli, a courtezan, 236, 441, 456.
Amusement, places of, 460, 476.
An&gS.mi, the third of the four paths lead
mg to nirw&na, (B. M. 281), 89, 186,
253, 262, 265, 297, 321, 333, 335.

Ananda, the nephew of Gotama, and his
personal attendant, 9, 146, 231, 234,
237, 246, 249, 260, 285, 287, 296, 297,
299, 311, 315, 321, 344, 364, 366, 376,
376, 378, 406.
Anktma, unreality, 495.
Anaxagoras, 20.
Anaximander, 8, 20, 34.
Ancestors, of Gotama, 125.
Anepidu, a merchant, 112, 216, 276, 294,
298.
Anguli-ma.la, a robber who became a
priest, 249, 288.
Anitya, impermanency, 495.
AnomS., a river, 160.
Anotatta, a lake, 16, 17, 31, 142, 158, 182,
190, 234, 253, 300, 313.
Antah-kalpa, a cycle, 1, 5, 7, 28.
AntedUuvians, 68, 71.
Anthony, 358.
Anur&dhapura, an ancient city in Ceylon,
15, 52, 59, 212, 463, 510, 518.
Anurudha, a priest, 124, 227, 231, 298, 348,
464, 488.
Apannaka Jitaka, 108, 398.
Aparag6d&na, the continent west of Meru,
4, 449.
Apollo, 141, 145, 349.
Apollonius, 19, 358.
Apo-sangwartta, the destruction of the
world by water, 32.
Arabia, Arabs, 17, 24, 44, 159.
Aramunu, modes of thought, 500.
Aranyakanga, (E. M. 133), an ordinance,
326.
Archery, 114, 150.
Armour, 497.
Aristotle, 358.
Arrian, 516.
Arftpa, incorporeal, 361. L L

522

INDEX AND GLOSSAKV.

Ariipa-hrahma-16ka, a class of worlds, 26,
43, 106, 148, 184, 187, 441, 446, 449.
Arupawachara, a class of worlds, 3.
Arya-margga, the paths of purity, 498.
Asankya, a number inconceivably vast, 1,
6.
Asankya-kalpa, a cycle, 6, 7.
Ashta-sam&patti, modes of meditation,
170, 200, 297.
Asiatic Researches, 7, 22, 23, 171, 183, 357,
422, 516.
As6ka, the same as Ajasat, 162.
Assagutta, a priest, 613.
Assaji, a priest, 149, 196, 256.
Assam, 343.
Associates, improper, 460, 476.
Astronomy of the Singhalese and Hindus,
22.
Aswakarnna, a circle of rocks, 12, 31.
Astir, an order of beings, 6, 37, 46, 68,
330, 365.
Ata-sU, the first eight of the ten precepts,
488, 489.
Atheism, of the system taught by G6tama,
399.
Awak&sa-16ka, the world of space, 3.
Awidya, ignorance, 392, 413, 432, 435, 496.
Ayatana, the sentient organs and their re
lative objects, 403.
Ayup&la, a priest, 515.
Baka, a brahma, 336.
Bakkula, a priest, 501.
BWa-pandita-sfitra, a discourse delivered
by G6tama, 60, 399, 485.
Balu, an ascetic, 330.
Bana, the sacred word, 37, 40, 42, 55, 184,
193, 378.
Bandhula, a warrior, 224, 280.
Bandhumallika., a princess, 281.
Bawari, a prohita, 333, 362.
Beauties, of Gotama's person, 367.
Benares, 50, 90, 95, 10], 107, 128, 131, 134,
166, 184, 196, 235, 243, 366, 362, 443,
600, 516.
Berosus, 126.
Bhaddi, a prince, 230.
Bhadi-a-kalpa, a cycle, 63, 88, 89, 93, 94,
96.,
Bhagavata, 12.

Bhagawat, an epithet of Budha, 216, 369.
Bhawa, existence, 439, 442, 496.
Bhawana, meditation, (E. M. 243), 33, 52,
150, 188, 277, 312.
Bimsara, king of Rajagaha, 140, 163, 191,
213, 220, 236, 237, 239, 248, 251, 271,
285, 293, 315.
Bird on the Bauddho and Jaina ReU
gions, 518.
Birth, repetition of, 180, 192, 280, 433.
Bodhi-mandala, the centre of Jambud
wipa, 4.
Bodi-pakshika-dharmma, its 37 sections,
497.
Bodhisat, a candidate for the supreme
Budhaship, 3, 13, 45, 49, 60, 68, 69, 88,
90, 98, 101, 416.
Body, the organized, 388, 399.
B6-tree, the li-ee under which G6taina be
came a Budha, 4, 27, 28, 146, 169, 379,
511.
Bowdyanga, seven sections of -wisdom,
498.
Brahm, 34, 41.
Brahma, 33, 41, 66, 68, 73, 77, 393.
Brahma, thedweUer in|abrahma-16ka, 26.
Brahma-jaia-s6tra, a discourse delivered
by Gotama, 10, 388.
Brahma-16ka, a superior celestial world, 2,
5, 24, 25, 28, 30, 36, 37, 41, 43, 56, 88,
89, 103, 253, 336, 440, 472, 476.
Brahmans, Brahmamsm, 7, 8, 12, 16, 33,
41, 42, 56, 71, 72, 73, 77, 78, 81, 148,
223, 272, 323, 336, 359, 393, 442, 469.
Brahmas, the primitive mhabitants of the
earth, 63, 77, 127.
Brahmayu-sdtra-sann^, quoted, 373.
Broadmead Lectures, 606.
Buchanan's Asiatic Researches, 7, 21 .
Budha, speUing of the word, 354.
Budha-dharmma, the eighteen, 381.
Budha Gaya, a city, 169, 170.
Budhag6sha, a priest, 356, 609.
Budhantara, the period between the death
of oue Budha and the appearance of
another, 194.
Budhas, the twenty-four who preceded
G6tama, 94, 98,311.
Budhi, wisdom, 496.
Budhism, 41, 71, 78 ; its defects, 506.

INDEX AND GLOSSARY.

523

Burma, 13, 21, 82, 86, 106, 133, 140, 170,
183, 509.
Burning of the dead, 309, 315, 319, 332,
347, 500.

Caesar, 18.
Cam, 67.
Caste, 49, 65—86, 140.
Cedrus deodara, 19.
Ceylon, 18, 20, 38, 42, 53, 54, 58, 77, 80,
82, 88, 99, 132, 159, 183, 194, 207, 213,
229, 259, 260, 346, 356, 359, 379, 449,
503, 509, 518.
Chakrawartti, a universal emperor, 30,
126, 143, 149, 151, 157, 206, 411, 477,
490, 604.
Champa, a city, 163, 246.
Chandappraj6ta, king of Udeni, 243.
Chandragutta, 452, 616.
Channa, a noble, 146, 168, 161.
Charita, a state of the mind, 496.
Chaturmaharajika, a celestial world, 20,
24, 25, 28, 43, 318.
Chaturwidha-arya-satya, the four great
truths, 496.
Chaturwidha-asrawa, the four principles
by which cleaving to existence is pro
duced, 496.
Chetana, the mental powers, 405, 422, 432.
Chetiya, a king, 469.
ChUd, duties of, towards parent, 460, 476.
Chma, Chinese, 82, 133, 140, 144, 148, 184,
211, 214, 344, 364, 355, 357, 433, 507.
Chinchi, a female unbeUever, 61, 124, 275,
447.
Chtilakamma--wibhanga-s(itra, quoted,
447.
Chunda, a smith, 343.
Colebrooke's Essays, 24, 34, 69, 142, 433,
441.
Coleridge, 387.
Conception, uterine, 441 .
Consciousness, 388, 399, 419.
Continents, the four great, 4, 20, 127.
Conversation, unprofitable, 460, 471.
Covetousness, 460, 471.
Cra-wford's Embassy to Siam, 214 ; to
Ava, 512.
Cudworth's Intellectual Sj'stem, 34.

Dagoba, a monument sui-mounting a relic,
(E. M. 224), 160, 162, 181, 183, 196,
208, 318, 363, 456, 519.
Damba, a tree, 18.
Dambadiwa, a continent, 19.
Dana, almsgiving, 283.
Dancing women, 153.
Dasa bala, the ten powers, 380.
Dasa sU, the ten obligations binding upon
a priest, 488.
Davis, Samuel, 23.
Davis's Chinese, 507.
Death, 103, 231, 389, 390, 396, 402, 433,
440.
Declination of the sun, 6.
Demerit, 460.
Democritus, 8, 12, 246, 393.
Destruction of the world, modes of the,
5, 28.
Dew, 476.
Dewa, a divinity, the inhabitant of a
dewa-16ka, 22, 36, 37, 39, 41, 42, 43, 44,
49, 61, 53, 118, 128, 141, 147, 163, 165,
166, 186, 228, 277, 279, 299, 406.
Dewadatta, a sceptical brother-in-law of
Gotama, 61, 124, 231, 315, 326, 339,
383, 385, 398, 455, 485.
Dewala, a place in which a dewa is wor
shipped, 42, 336.
Dewa-loka, a celestial world, 2, 6, 24, 25,
28, 33, 103, 126. 448, 472, 476, 489, 491.
Dewi, the female of a dewa, 166, 182, 205,
282, 375.
Dharmma, the truth, the teachings of
Budha, 36, 87, 91, 181, 184, 203, 216,
357, 379, 449.
Dharmma-pada, four truths, 497.
Dhatu, elements, reUcs, 351, 399, 432.
Dhyina, abstract meditation, leading to
the entire destruction of all cleaving to
existence (E. M. 270), 16, 31, 43, 89,
105, 164, 181, 182, 191, 201, 232, 267,
290, 314, 316, 316, 338, 342, 378, 418,
469.
Diamper, synod of, 84.
Diogenes AppoUoniates, 8.
Dreams, 122, 166, 303.
Droha, a brahman, 351.
Druids, 27, 34.
Duration, 431, 433.
Dwesa, angel-, 496.

524

INDEX AND GLOSSAKY.

Dwipa, a continent, 4.
Earth, its revolutions, 5.
Ecbatana, 12.
Eclipses, 5, 23, 47.
Eden, rivers of, 16.
Egypt, Egyptians, 8, 17, 34, 62, 69, 70, 72,
82, 126, 146, 149, 241, 242, 284, 369,
394.
Elements of existence, 399.
Elements, the four, 400.
Epicurus, 35, 436.
Erinnyes, 398.
Error, modes of, 10, 473.
Ethics, of Budhism, 460.
Evil principle, how first generated, 64.
Existence, 435, 440.
Existence, the circle of successive, 391,
432.
Expression, the era of, 93.
Faber's Pagan Idolatry, 16, 34.
Fa Hian, 86, 133, 144, 162, 169, 212, 216,
236, 246, 301, 343, 458.
Fichte, Johan G. 398.
Fire, destruction of worlds by, 5, 29.
Fire-worshippers, 188.
Fishes, immensely large, 13.
Fog Koug Ki, 357.
Forbes, Colonel, 87, 211.
Forest, the great, 15.
Fosbroke's Monachism, 19.
Friendship, 460, 482.
Galen, 24.
Gal-polowa, a stratum of earth, 3.
Gambling, 460, 476.
Gandharwa, an order of beings, 21, 37, 43.
Ganges, 16, 158, 233, 450, 486.
Garunda, an order of beings, 11, 24, 37,
44, 105, 147, 163, 337.
Gems, the three great, 362.
Gesenius, 268.
Giesler, 34.
Girimekhala, an elephant, 172, 176, 178.
Gnostics, 34.
G6davery, a river, 63, 334.

Gogerley, the Rev. D. J., 15, 25, 26, 46,
47, 99, 112, 181, 265, 388, 391, 424,429,
431.
Gold, of India, 19.
Gotama B6dhisat, when the merchant
Supparaka, 13 ; a yaka, 45, 95 ; the
rishi Kasyapa, 50 ; a merchant, 90 ; the
king Sestratapa, 90 ; the brahman
Brahma, 91 ; a prince, 92 ; a chakra
wartti, 93 ; his births during the ex
istence of the Budhas who immediately
preceded him, 94 ; refuses the rahatship
and nirwana, 98, 103, 105 ; his various
births as related in the Jatakas, 99 ; his
virtues and privileges, 101 ; exercises
the 30 paramitas, 102; a squirrel, 106 ;
the son of Sujata, 107 ; a merchant,
108 ; a tradesman, 113 ; a Uon, 113; a
monkey, 113; the ascetic Kapila, 132;
the dewa Santusita, 140.
G6tama Budha, the sakwala in which he
appeared, 4 ; delivers the Aruna-wati
Sutra, 9 ; protects the moon when at
tacked by Rahu, 22 ; his cosmical doc
trines, 36 ; deUvers the Maha Samaya
discourse, 40 ; visited by the king of
the yakas, 46 ; repeats a stanza to the
asur Bahu, 47 ; describes the sufferings
in the narakas, 48 ; visits Sunaparanta,
57; relates the history of Widhilra, 73 ;
the quaUties he required in a wife, 78 ;
on caste, 80 ; the reviver of a more an
cient system, 86 ; wliy caUed Sidhartta,
92 ; the cause of the respect he receives,
98 ; gives an account of his previous
births, 99 ; his ancestors, 125; his con
ception, 141 ; thirty-two great wonders
appear, 143 ; his bhth, 145 ; receives
the homage of the dewas and brahmas,
146 ; is worshipped by Kala-dewala,
147 ; receives his name, 148 ; his great
ness foretold by brahmans, 149 ; his
nurses, 150 ; remains seated in the air
at a ploughing-festival, 150 ; the four
sights foretold that would cause him to
become an ascetic, 151 ; his marriage
with Yasodhara-de-wi, 162 ; exhibits his
prowess and learning before his rela
tives, 153 ; sees the four signs, an old
man, a leper, a dead body, and a recluse,
154, 155 ; his son Tiahula born, 156 ; is
praised by the princess Kisag6tami, 156 ;
resolves to abandon the world, 157 ;
leaves the palace, 158 ; cuts offhis hair,
161 ; visits Rajagaha, 162 ; exercises
asceticism, 164 ; sees five dreams, 166 ;
receives an offering of food from Sujata,
168; sits under the b6-tree, 170; his

INDEX AND GLOSSAKY.

525

contest with Wasawartti-Mara, 171 ;
resists the wUes of the daughters of
Mara, 179 ; receives the supreme Bud
haship, 179; utters the anekajati stanzas,
180 ; remains under the bo-tree, 181 ;
receives an offering from two merchants,
182 ; deUvers his first discourse, 186 ;
eighty-six princes become his disciples,
188 ; a thousand fire-worshippers em
brace the priesthood, 189 ; Bimsara be
comes his disciple, 191 ; takes posses
sion of the Weluwana monaster}', 194 ;
Mugalan and Seriyut become his prin
cipal disciples, 195 ; holds a convoca
tion, 198 ; visits KapUawastu, 198 ; car
ries the ahns-bowl through the city,
202 ; visits Yasodhara-dewi, 204 ;
Nanda, his brother, and Rahula, his
son, become priests, 206 ; -visits Ceylon,
207, 356 ; foteteUs the prosperity of a
labourer's wife, 213 ; attends a plough
ing festival, 216 ; receives the Jetawana
monastery from Anepidu, 216; receives
an offering from Wisakha, 226 ; receives
Anurudha, and other princes, as priests,
231 ; appoints Ananda to be hls per
sonal attendant, 234 ; visits the city of
Wisala, 235 ; receives medicine from
Jiwaka, 246 ; makes a law relative to
the priestly robe, 249 ; overcomes the
murderer Angulimala, 249 ; answers
the tirttaka Sabhiya, 254 ; gives ad-vice
to Sacha, 255 ; converses -with the mer
chant Punna, 269 ; delivers a discourse
to the mendicant Sachabadda, 260 ; over
comes the demon Alawaka, 261 ; his
contests with Up ali and other tirttakas,
266 ; teaches Ktitadanta what is the
most proper alms-offering, 272 ; par
takes of food at the house of Keni, 273 ;
induces Sela to embrace the priesthood,
274 ; gives advice to a priest, 280 ; di
rects the wife of Bandhula to return to
his house, 281 ; the king of Kosol
¦wishes to become his relative, 283 ;
foreteUs that a flower-girl wUl become
a queen, 285 ; directs Utphalagandha to
say bana, 286 ; gives ad-vice to the king
of Kosol, 287 ; receives various offerings,
288 ; is visited by Sekra, 288 ; declares
that he has had no teacher, 294 ; causes
a mango-tree to appear, 296 ; the tirt
takas are put to shame, 296 ; Sekra
prepares for him a magnificent pavUion,
297 ; says bana in the dewa-16ka Tawu
tisa, 298, 366 ; descends to the earth by
a ladder, 301 ; proclaims the wisdom of
Seriyut, 302 ; gives advice to the naga
Nandopananda, 303 ; explains the

dreams of the king of Kosol, 304 ;
causes 500 princes to become priests,
308 ; admits Prajapati and 500 prin
cesses to profession, 314 ; attempts
made to take his life by Dewadatta, by
means of an archer, a stone, and an ele -
phant, 319 ; his doctrines embraced by
-Ajasat, 325 ; refuses the requests of
Dewadatta, who comes to destruction,
328, 385 ; overcomes K6rakhatti and
other tirttakas, 330 ; his doctrines em
braced by Bawari, 333 ; visits the
brahma-16ka and converts the brahma
Baka, 336 ; his disciple Mugalan attains
nirwana, 338 ; his father-in-law, Supra
budha, comes to destruction, 340 ; his
wife, Yas6dhara-dewi, attains nirwana,
342 ; partakes of au offering of pork,
343 ; is taken Ul, 343 ; gives a last
charge to the priests, 346 ; his death,
347 ; the burning of his body, 348 ; the
preservation and distribution of his
relics, 349 ; the age in which he Uved,
353 ; his various names, 364 ; the places
in which he resided, 356 ; his character,
358 ; his supremacy, 360 ; his manhood,
363 ; his stature, 364 ; is visited by
Bahu, 364 ; the brahman Atula at
tempts to measui-e his height, 365 ; his
manner of walking, 366 ; his employ
ment during the three watches, 370 ;
his deportment, 371 ; observances when
approaching him, 274, 374 ; his gentle
ness, 374 ; manner in which he said
bana, 377 ; his supernatural endow
ments, 380 ; objections to his wisdom
brought by MUinda, 384 ; proofs of his
wisdom, 267, 386 ; his wisdom imde-
rived, 389 ; convinces the tirttaka Sa
chaka, 426 ; Ulustrates the effects of
karma, 446 ; received his own greatness
fi-om his previous karma, 448 ; receives
an offering from Ambapaii, 467 ; gives
an admonition relative to the taking of
life, 464.
Gow, the fourth part of a yojana, 11, 13,
27.
Graha, the planets, 24 .
Grahana, an eclipse, 5, 23.
Grahapati, a householder, a laic, 127, 266,
486.
Greeks, 8, 10, 20, 27, 34, 42, 44, 47, 48, 69,
72, 75, 116, 148, 154, 169, 238, 394, 398.
Grote's History of Greece, 8, 70, 241, 353.
Guardian dewas, the four, 24, 46, 51, 126,
128, 142, 144, 145, 183, 189.

526

index and GLOSSAKY.

Guna Jataka, 113.
Gypsies, 74.
Hansa, the king of birds, 17, 161.
Hare, in the moon, 422.
Heavens, 2, 5, 24.
Hebrews, 14, 15, 41, 59, 72, 75, 129, 145,
347, 348.
Heeren, 74.
Hells, 2, 5, 26.
Heraclitus, 34, 35.
Hermes, 34, 145.
Herodotus, 12, 14, 70,72, 76, 154, 169, 241,
284.
Hesiod, 11, 393.
Himala, Himalaya, 4, 15, 17, 19, 30, 33, 47,
48, 49, 66, 141, 262, 308, 441, 463.
Hmdus, 12, 24, 41, 58, 68, 70, 77, 100, 126,
169, 212, 394.
Hitopadesa, 100.
Hiun Thsang, 169, 212, 236, 246, 343.
Hodgson's lUustrations, 88, 166, 196, 367,
443.
Homer, 13, 27, 347, 348.
Horses, wonderful, 127, 159, 244.
Hough's Christianity in India, 84.
Householder, duties of the, 460, 479.
Humboldt's Kosmos, 27, 29.
Huns, 516.
Husband, duties of the, 460, 480,
Husbandman, labours of the, 228.
Hyperboreans, 14.
Identity, 397, 424.
Idleness, 460, 475.
India, 14, 15, 18, 19, 22, 42, 70, 75.
Individuality, 424.
Indra, 25.
Indraya, a moral power, 432, 439.
Indus, 15.
Inhabitants, primitive, of the earth, 64.
Intoxication, 460, 473.
Intuitive perception, 294, 389, 416, 499.
Irdhi, a miraculous power, 9, 38,126, 188,
197, 198, 205, 269, 309, 315, 321, 448,
456, 498, 600.
Irdhi-pada, the modes by which the power
of irdhi is obtained, 498.

Isubu, 140 cubits, 11, 18.
Jackal, cunning of a, 472.
Jainas, 22, 142, 162, 518.
Jala-polowa, the world of water, 3, 32, 33,
362.
Jambud-wipa, the continent south of Meru,
4, 13, 17, 19, 21, 23, 126, 140, 141, 169,
283, 288, 425, 449.
Jammak-s6tra, a class of worlds, 2.
jataka, a birth, 73, 79, 99, 129, 130, 192,
204, 206, 297, 308, 309, 398.
Jerusalem, 169, 169, 353.
Jetawana, a monastery near Sewet, 107,
194, 208, 219, 220, 250, 255, 259, 262,
266, 276, 290, 328, 356, 445, 485.
Jiwaka, a physician and priest, 238, 320,
322.
Jones, Sir WilUam, 24.
Journal of the Bengal Asiatic Society, 22,
80, 106, 123, 126, 133, 236, 343, 357, 516,
618.
Juggernaut, 349.
KaUasa, 16, 263.
Kakusanda, the third Budha previous to
G6tama, 87, 96, 196.
Kakudasatya, a sceptic, 291.
Kaladewala, an ascetic, 147.
Kalaranamatthaka, a tirttaka, 331 .
Kalidasa, aking, 130.
Kalinga, acotmtry, 54, 56, 116.
Kalpa, a cycle, 1, 6, 7, 8.
Kaluda, a noble, 146, 199.
Kalyana, a town and river, 208, 210.
Kamawachara, a class of worlds, 3, 29,
253, 445.
Kantaka, the horse upon which G6tama
fled from the palace, 146, 158, 161.
Kapila, an ascetic, 132.
Kapilawastu, the birth-place of G6tama,
40, 78, 132, 133, 134, 141, 144, 147, 152,
165, 199, 307, 335, 340, 341, 353, 356.
Kai-ma, moral action, the supreme power,
33, 36, 39, 44, 61. 64, 156, 253, 266, 339,
364, 381, 392, 394, 401, 429, 431, 434,
438, 440, 441, 446, 455, 500.
JCasina, an ascetic rite (E. M. 262), 10, 31,
200, 297, 314, 418, 468.
K-dsyapa, a priest, 213, 348, 465, 477.

INDEX AND GLOSSARY.

527

Kasyapa, the Budha who preceded Gota
ma, 87, 97, 196, 253, 262, 264, 362, 456,
613.
Kaya, the body, 266, 440.
Keni, an ascetic, 273.
Kepler, 398.
Ketu, an asur, 6, 22, 23, 46.
Khandas, the elements of existence, 388,
390, 399, 424, 426, 426, 433, 446.
Khema, a priestess, 197.
Khumbanda, an order of beings, 11, 24,
37, 46, 264.
Kimbulwat, the same as KapUawastu,
307.
Kindness, of Gotama, 263, 324, 374.
King, the first, 66.
Kisagotami, a princess, 156.
Kisawacha, legend of, 53.
Klaproth, 307, 343, 357, 433.
K6U, a city, 134, 136, 144, 152, 307.
Konagamana, the second Budha, pre-vious
to G&tama, 87, 96, 195.
Kondanya, a priest, 149, 165, 184, 187, 313,
328.
Korakhatti, a tirttaka, 330.
Korosi Csoma. 7, 16, 97, 132, 142, 148, 160,
163, 171, 196, 197, 198, 226, 236, 343,
356, 433, 516, 547.
K6sala, Kosol, a country, 133, 188, 216,
220, 249, 277, 280, 281, 283, 285, 286,
287, 303, 316, 333, 452, 490.
Kosambs, a city, 246, 316, 334, 356, 500.
Kumbhanda, an order of beings, 24.
Kusala, rnerit, 409, 445, 461.
Kusuma-pura, 615.
Kusinara, the place at which G6tama died,
133, 280, 336, 343, 363.
Ktitadanta, a brahman, 271.
Ladder from heaven to earth, 301.
Laha, a tablet, 260.
Lakes, the seven great, 17.
Lakshana, characteristic beauties, or signs,
148, 335, 367.
Landresse, 357.
Lanka, Ceylon, 59, 212, 357.
Lewes' History of PhUosophy, 34.
Lichawi, a race of princes, 235, 266, 281,
316, 329, 363, 426, 456.
Life, the takmg of, 327, 460, 461.

Lions, four kinds of, 18.
L6ka, a world, 5.
L6kantarika, a heU so called, 2, 27, 47, 58,
106.
Lokottara, entire freedom from all sensu
ousness, 445.
Lomasa Kasyapa, legend of, 50.
Lumbini, the garden in which Gotama
was born, 144.
Lying, 128, 460, 468.
Macvicar, Rev. Dr., 20.
Magadha, a province of India, 45, 126,
140, 162, 163, 187, 220, 355, 358, 510.
Maha Brahma, 30, 41, 43, 100, 106, 145,
146, 147, 163, 173, 183, 184, 187, 204,
367, 379, 383.
Maha Brahma, a superior celestial world,
26, 31.
Maha-kalpa, a cycle, 1, 2, 6, 7, 26.
Maha Kosol, a king, 315, 333, 426.
Mahamaya-dewi, the mother of Gotama,
124, 134, 137, 141, 148, 204, 298, 300,
306.
Maha Meru, a mountain in the centre of
the earth, 2, 3, 4, 5, 10, 11, 12, 13, 14,
21, 22, 25, 31, 33, 44, 46, 56, 58, 264,
297, 302, 460.
Maha Nama, a prince, 227, 283, 454, 488.
Maha Polowa, the earth, 3.
Maha Prajapati, aunt and foster-mother
of G6tama, 137, 161, 204, 306, 341, 342.
Maha Sammata, the first king, 66, 125,
126, 129, 203.
Mahawanso, 519.
MahaweU, a river in Ceylon, 207.
Mahomet, Mahomedanism, 12, 41, 142,
145, 146, 152, 169, 212, 358.
Maitri, the Budha who wUl succeed Gd
tama, 18, 25, 95, 211, 373.
Makasa Jataka, 113.
Makhali-g6sala, a sceptic, 291.
MaUce, 460.
MaUUca, a flower-girl, 286, 288, 304.
Malwa, a race of princes, 280, 345, 347,
351, 353.
Man, difiiculty of receiving birth as, 442,
450.
Manetho, 8.
Manhood of Budha, 283.
Manjusaka, a fabulous tree, 16, 49.

528

INDEX AND GLOSSARY.

Mano, the mental powers, 266, 420.
Man6pranidhana, the era of resolution,
88, 91, 92, 101.
Mantra, a speU, 73, 490.
Manu, 34, 76, 79, 148, 222, 361.
Masson, 616.
Master, duties of the, 460, 482.
Masuran, a golden coin, 119, 218.
Medical science, 238.
Megasthenes, 515.
Melampus, 368.
Memory, 406.
Merchants, 13, 62, 67, 69, 74,90, 108, 216,
220, 269.
Merit, the power of, 168, 192, 214, 217,
220, 224, 227, 239, 246, 247, 250, 260,
262, 280, 282, 285, 286, 302, 448, 450.
Meteorology in Ceylon, 20.
Mexicans, 34, 69.
MUinda, king of Sagal, 12, 60, 427, 465,
613,
MUinda Prasna, quoted, 612 ; 22, 60, 87,
162, 216, 320, 347, 364, 374, 377, 386.
396, 399, 461, 515.
MiU's British India, 69.
MUton, 27.
Miminna, 132.
Mines of treasure, four great, 146, 206.
Miyulu, a city, 129, 192.
Moha, ignorance, 432, 496.
Moirae, 398.
Months, names of the, 23.
Moon, 4, 20, 21, 22, 47, 66, 422.
Moon-beam, 20.
Moral responsibUity, 396, 438.
Moses, 145, 159.
Mosheim, 65.
Muchallnda, a naga, 182.
Mugalan, one of the two principal dis
ciples of G6tama, 15, 181, 197, 203,
234, 246, 292, 297, 298, 300, 302, 303,
313, 316, 317, 328, 337, 342, 376, 378,
383, 456, 477, 494, 502.
MiiUer's Dorians, 14, 69.
Munika Jataka, 112.
Murder, 128, 250, 337, 456.
Naga, a snake-god, 11, 24, 37, 44, 147, 163,
169, 172, 182, 208, 232, 236, 302.

Nagasena, the priest whose conversations
with Milinda are recorded in the MUinda
Prasna, 12, 37, 60, 364, 370, 375, 379,
381, 383, 406, 420, 424, 614.
Naiades, 44.
Naianda, a city, 266, 269.
Nalikera, legend of, 55.
Nama, the mental powers, 429, 431, 432,
440.
Nanda, half-brother of Gotama, 204, 307,
312, 342, 375, 380, 468.
Naraka, a place of suffering, 5, 26, 37, 45,
59.
Naya, a species of snake, 44, 189, 194,
316, 337, 375.
Nekata, a mansion ofthe moon, 21, 23, 24,
73, 146, 223, 249, 449.
Nepaul, 82, 88, 133, 156, 307, 343, 357,
433.
Nidhanas, the four great, 146.
Niebuhr, 69, 76, 139, 140, 152.
Niganthanatha, a tirttaka, 226, 266, 292.
Nigr6dha, an ascetic and rahat, 39.
Nigr6dha, a garden, 200, 204, 366.
Niranjara, ariver, 168.
Nirwana, the cessation, of existence, (E.
M. 280), 26, 36, 37, 39, 45, 49, 63, 80, 89,
104, 156, 253, 313, 338, 342, 343, 366,
449, 490, 615.
Noah, 30, 62, 68, 71, 146.
Nomination, the era of, 94.
Oceans, the great, 3, 12.
Olympus, 10.
Ontology of Budhism, 473.
Ordmation, (E. M. 44), 232, 251.
Organized body, 388.
Orpheus, 12.
Pachiti, a class of priestly misdemeanours,
(E. M. 9), 470.
Pancha-abignya, five supematural endow
ments, 170.
Panchaskhanda, the five elements of ex
istence, 267, 268, 388, 399.
Pancha-sil, the first five obhgations of the
dasa-sU, 30, 488, 489.
Panchindra, five moral powers, 498.
Pansal, the residence of a hermit or priest,
119, 488.

INDEX AND GLOSSARY.

529

Pansiya-panas-jataka-pota, quoted, 99.
Pansuktilakanga, an ordinance of the
priesthood, (E. M. 118), 327.
Parajika, exclusion fi-om the priesthood
(E. M. 9), 464. 469.
Paramitas, the virtues essential to a Bo
dhisat, 49, 98, 101, 120, 158, 173, 302,
330, 356, 361, 366, 416.
Parent, duties of the, 460, 478.
Paribrajika, a class of religionists, 195,
197, 198, 254.
Parittasubha, a superior celestial world,
26, 31, 32, 33.
Parrots, 229.
Pasfi-Budha, an inferior Budha, 16, 37, 49,
244, 247, 248, 302, 325, 329, 331, 366,
416.
Pase-nadi, a king, 220, 285, 303, 333
Pataliputra, Palibothra, 515.
Pathlka, a tirttaka, 331.
Paths, the four, to nirwana, (E. M. 280),
37, 179, 365.
Paticha-samuppada, the circle of succes
sive existence, 179, 391, 432, 434.
Pawa, a city, 271, 343, 348, 351.
Penance, mode of, 165.
Perception, 388, 399, 404, 422.
Perceptions, the five great, 140.
Peripatetics, 34.
Periphlegethon, 27.
Persia, Persians, 69, 71, 76, 126, 161, 284.
Pestle, eastem, 164.
Phassa, contact, touch, 404, 432.
Pindapatikanga, an ordinance of the
priesthood (E. M. 97), 327.
Pirikaras, the requisites of the priesthood
(E. M. 64), 63, 188.
Pirit, priestly exorcism (E. M. 240), 3, 46,
237, 265, 278.
Pitaka, a division of the sacred word (E.
M. 166), 41, 46, 99, 181, 477, 510, 514,
616.
Piyumatura Budha, 467.
Planets, the nine, 24, 66.
Plato, 27, 141.
Plmy, 347.
Ploughing festival, 150, 214.
Plutarch, 34.

P6ya, the day on whichthe moon changes,
held sacred by the Budhists, 22, 49, 51,
116, 488.
Pragnyawa, wisdom, 384, 413, 438, 498.
Pr-akrama Bahu, monarch of Ceylon, 19,
612, 518.
Pranaghata, the taking of life, 461.
Pratisambhida, modes of Ulumination, 38,
499.
Preta, a sprite, 37 47, 58, 105, 194, 449,
450, 458, 502.
Pride, five kinds of, 454.
Priest, duties and observances of the, 140,
249, 251, 278, 324, 327, 375, 460, 463,
480, 493 ; a faithful priest, 52 ; an un
fortunate, 53 ; ten obligations binding
upon the, 488.
Pritiya, joy, 410, 498.
Pr6hita, a chief counseUor, prime minister,
54.
Prometheus, 43.
Protection, formulary of (E. M. 23), 183,
209, 344.
Ptolemy, 22, 188, 209.
Pudgala, the man, a sentient being, 424.
Ptijawaliya, quoted, 619; 15, 107, 137,
141, 162, 183, 235, 363, 367, 370, 374,
462, 463, 465, 467, 468, 471, 474, 475,
488.
Punna, a merchant and rahat, 57, 209,
259.
Puranas, 10, 22, 23, 25, 41, 126, 136, 178,
246.
Purana-kasyapa, a sceptic, 254, 290, 296,
324.
PiiTwarama, a monastery, 227, 233.
Ptirwawidesa, the continent east of Meru,
4, 127, 449.
Pythagoras, 34.
Raga, sensuous passion, 495.
Rahat, one who is entirely free from all
evU desire (E. M. 290), 38, 57 ,89, 148,
188, 199, 232, 250, 279, 309, 327, 329,
448, 469, 489, 490, 513.
Rahu, an asur, 5, 21, 22, 23, 46, 68, 162,
364.
Rahula, son of Gotama, 124, 166, 161,
206, 314, 342.

530

INDEX AND GLOSSARY.

'.')

Rajagaha, a eity, 45, 129, 133, 140, 162,
163, 191, 195, 213, 216, 220, 237, 254,
285, 288, 290, 315, 321, 323, 334, 335,
342, 350, 363, 366, 364, 477, 486, 501.
Raja Tarangini, 515.
R|,ksha, an order of beings, 37, 47, 67.
Rama, king of Benares, 134.
Rasi, the signs of the zodiac, 23.
Regalia, 131.
Belies, 208, 321, 349, 362.
Remusat, 357.
Reproduction, 441.
Resolution, era of, 89.
Retribution, 424, 429, 438.
Revolutions, mundane, 6.
Biches, 484.
Bishi, an ancient sage of mighty power,
2, 9, 10, 16, 37, 42, 50, 68, 107, 147, '269,
293, 316, 362, 363.
Bock, circles of, round Meru, 3, 12.
B6hana, a priest, 514.
Rohini, a river, 133, 307.
Romanism, 40, 126, 142.
Romans, 8, 10, 40, 42, 76, 126, 140, 152,
249.
Btipa, body, 26, 43, 361, 399, 424, 426, 429,
431, 432, 440, 499.
Etipa-brahma-lokas, the sixteen, 26.
Rfipawaohara, a class of worlds, 3.
Sabhiya, a tirttaka, 254.
Sacha, a tirttaka, 255, 425.
Sadharmm&lankare, quoted, 519 ; 366,
367, 374.
SadharmmaratnakarS, quoted, 519 ; 10,
53, 97, 107, 213, 214, 277, 280, 306, 340,
355, 363, 367, 379, 380, 461, 462, 466,
467, 469, 474.
sagal, acity, 263, 384, 513.
Sakaspura, a city, 300.
saketu, a city, 221, 239, 334, 356.
Sakradagami, the second of the four paths
leading to nirwana, 89.
Sakwala, a system of worlds, 2, 8, 9, 12,
472.
Sakwala-gala, a wall of rock, 2, 12, 13, 21,
33, 172.
sakya, sakyas, 133, 136, 141, 162, 228,
230, 307, 339, 361, 353, 355, 376, 383,
4.52.

Sala-polowa, a stratum of the earth, 3.
saleyya-siltra-sanne, quoted, 339, 465,
471.
Samadhi, the power of restraint, perfect
tranquUlity, 414, 498, 502.
samanera, a novice, a candidate for the
priesthood (E. M. 18), 232, 261, 488, 613.
Sampati Maha Brahma, 43, 66, 377.
Samyak-pradhana, four great duties, 497.
Sandracottus, 515.
Sangala, 516.
Sangermano's Burmese Empire, 10, 13.
Sanskara-16ka, the material world, 3.
Sangsara, successive existence, 439.
SanjayabeUanti, a sceptic, 292.
Sankharo, discrimination, 399, 404, 424,
426.
Sanne, a translation, a paraphrase, 620.
Sannya, perception, 399, 404, 406, 415
418, 422, 424, 426.
Sarana, help, assistance (E. M. 23), 350.
Sardhawa, purity, 410, 411, 495, 498.
Satcha-kiriya, a charm (E. M. 273), 192.
Sat-charita, six states of mind, 495.
Satipatthana, four subjects of thought,
497.
Satwa-loka, the world of sentient being, 3.
Saxons, 70.
Scandinavia, 14.
Scepticism, 267, 460, 471.
Scholar, duties of the, 460, 478.
Sects, sixty-two ancient, 10, 388.
Sekra, ruler of Tawutisa, 3, 11, 25, 28, 31,
40, 41, 45, 46, 50, 51, 100, 107, 118, 123,
124, 146, 161, 156, 161, 163, 182, 193,
239, 267, 263, 264, 277, 288, 294, 298,
335, 346, 353, 366, 378, 492.
Sela, a brahman, 274, 376.
S61a-slitra-sann6, quoted, 275.
Self, non-existence of a, 388, 391, 425,
434.
Sensation, 388, 399, 403, 404, 422.
Sense, organs of, 401, 419.
Seriyut, oue of the two principal disciples
of Budha, 124, 181, 197, 201, 203, 205,
206, 234, 265, 299, 300, 302, 313, 317,
321, 328, 339, 342, 376, 378, 383, 602.
Setawya, a city, 133, 335.

INDEX AND GLOSSARY.

531

Sewet, a city, 46, 107, 133, 188, 216, 221,
251, 256, 259, 276, 282, 284, 285, 287,
294, 304, 307, 315, 334, 342, 356, 467.
Siam, Siamese, 133, 140, 214, 355, 370.
SibyUse, 255.
Siddhantas, 22.
Sidha, an order of ancient sages, 37.
Sidhartta, the name of G6tama previous
to his reception of the Budhaship, 92,
149, 152—179, 356, 370.
Signs, characteristic, 165, 166, 274, 301.
SUa, precepts, 173, 461, 488.
Singalowada-s<itra-sanne, quoted, 474,
475, 476, 478, 479, 480, 482, 484.
Siva, 473.
Slander, 460, 471.
Slaves, duties of the, 482.
Smirti, the conscience, 412, 498.
Smith, Bishop, 184, 344.
Smith's ReUgion of Ancient Britain, 70.
Solomon, 153.
S6na, a noble, 246.
Soul, does not exist, 388, 390, 395, 424.
Sowan, the first of the four paths leading
to nirwana (E. M. 280), 89, 197, 238,
249, 262, 265, 270, 290, 306, 318, 319,
321, 325, 335.
Space, 8.
Speech, crimes of, 266.
Sramana, an ascetic, a priest (E. M. 10),
196, 215, 269.
Srawaka, a hearer, a priest (E. M. 10),
197, 302, 312, 409.
Sri-pada, an impression of G6tama's foot
(E. M. 227), 210, 212, 247.
Stars, 4.
Stature, of Budha, 364.
Stenzler, 130.
Stoics, 34.
Strabo, 238,
Sudh6dana, the father of Gotama, 124,
125, 134, 137, 141, 152, 165, 198, 200,
207, 227, 309, 340, 342.
Sujata, a nobleman's daughter, 166, 224,
343, 346.
Sujata Jataka, 107.
Sun, 2, 4, 20, 47, 64.
Sun, race of the, 134.
Sunakhata, a liicha-wi prince, 329.
Sunaparanta, a country, 269.

Suns, appearance of seven, 30, 363.
Supra-Budha, father-in-law of Gotama,
61, 134, 152, 339, 447.
Supremacy of Budha, 360.
Sury6dgamana-stitra-sanne, quoted, 14,
17, 19, 33, 399.
Siitra Pitaka, the second division of the
sacred books (E. M. 167), 619.
Swastika, a mystical figure, 367.
Sykes, Colonel, 300, 353.
Taksala, a coUegiate city, 238, 249.
Tahnud, 13, 101.
Tartars, 516.
Tatagata, an epithet of Gotama, 47, 89,
196, 258, 269, 345, 346, 361, 375, 517.
Tawutisa, the dewa-loka Over which
Sekra presides, 3, 11, 25, 40, 46, 52, 161,
298, 306, 311, 378, 614.
Taylor's OceUus Lucanus, 34.
Teacher, duties of the, 460, 478.
Tejo-sangwartta, the destruction of the
world by fire, 32.
Telesdhutanga, a class of ascetic observ
ances (E. M. 9), 252.
Terms, various, explained, 461, 494.
Texts Ulnstrated : —
Gen. iv. 2. 68.
12. 67.
17. 68.
20. 68.
21. 68.
22. 68.
vi. 3. 30.
Exod. xxx. 15. 85.
1 Sam. xxv. 1. 15.
xxx. 15. 15.
2 Sam. vUi. 18. 72.
XX. 23. 72.
1 Kings iv. 2. 72.
xi. 3. 153.
2 Kings V. 5. 244.
1 Chron. xviii. 17. 72.
2 Chron. xvi. 14. 347.
xxi. 19. 347.
Ezrai. 2. 126.
vi. 2. 12.
Job xxxu. 18. 256.
xxxiv. 19. 86.

532

INDEX AND GLOSSARY.

Prov. xxii. 2. 85.
Ezek. xliv. 2. 142.
Iv. 5. 242.
LukeU. 1. 126.
Eph. vi. 9. 85.
Col. iU. 25. 85.
1 Pet. iii. 20. 30.
2 Pet. ii. 5. 30.
Thales, 12.
Theft, 66, 460, 465.
Thucydides, 70.
Thfipa, an erection over a reUc, 15,
Th'iipa-wansa, quoted 519 ; 353.
Tibet, 16, 82, 96, 133, 142, 163, 225, 236,
354, 366, 357, 616.
TUakuna, the three signs, 349, 495.
Tinduka Jataka, 113.
Tirttakas, a religious sect, 61, 225, 254,
255, 266, 269, 275, 287, 293, 322, 324,
330, 331, 338, 353, 409, 425, 426.
Tonsure, (E. M. 109), 161, 202, 204, 232.
Transmigration, 77, 390, 395, 397.
Trees, uot sentient, 444.
Trikuta-parwata, three peaks upon which
Meru rests, 11, 44.
Trisnawa, the cleaving to sensuous ob
jects, 432, 495.
Triwidhadwara, three metaphorical'doors,
494.
Tri-widhagni, the threefold metaphorical
fire, 495.
Triwidhasampatti, the threefold advan
tage, 494.
Truths, the four great, 205, 349.
Tun-bhawa, the three states of existence,
496.
Tun-16ka, the three worlds, 495.
Tumour's Mahawanso, 15, 26, 32,49, 126,
603, 512.
Tusita, the fourth of the celestial regions,
26, 49, 332, 457, 490.
Udeni, a country, 243, 451. '
Universe, its periodical destruction and
renovation, 28.
Upadana, the cleaving to existence, 394,
432.
Upali, a barber who became a priest, 231.
Upali, a householder, 267.

Upasaka, a lay devotee, 183, 276, 287, 301,
320, 326, 349, 378, 479.
Upasampada, ordination (E. M. 44), 52,
82, 234, 251, 301, 312, 341, 505, 619.
UpasUcawa, a female lay devotee, 226, 278,
349, 364, 410, 451, 603.
Upeksha, equanimity, 498, 505.
Upulwan, Utpalawarnna, a priestess, 61,
124, 197, 342, 467.
Uruwela, a forest, 164, 188, 208.
Utphalagandha, a priest, 286.
Uturukuru, the continent north of Meru,
4, 14, 15, 190, 248, 253, 298, 300, 449,
494.
Vedas, 23, 68, 91, 123, 143, 255, 274, 275,
335, 371, 514.
Vishnu, 41, 64, 106, 126, 163, 473.
VitaUty, 402, 408.
Waggumuda, a river, 469.
wakpranidhana, the era . of expression,
93.
wa-polowa, the world of -wind, 3, 362.
Ward's Hindoos, 58, 255, 486, 612.
Wasawartti-Mara, ruler ofthe sixth dewa-
16ka, 161, 157, 169, 171, 264, 336, 355,
365, 382.
Wass, a religious ordinance (E. M. 232),
277, 298, 469.
Water, not sentient, 444; destruction of
worlds by, 5, 32.
wayo-sangwartta, the destruction of the
world by -wind, 33.
Weapons, formidable, 264.
Wedagu, the internal living principle,
436.
Wedana, sensation, 399, 403, 404, 418, 422,
424, 426, 432.
Wehappala, a superior celestial world, 26,
33.
Weluwana, a monastery near Rajagaha,
194, 198, 235, 254, 290, 356.
Werkshamulikanga, a priestly ordinance,
(E. M. 134), 327.
Wesamuna, king of the demons, 45, 61,
261, 264.
Wessantara-Jataka, 116, 124, 134, 140,
176, 201, 341.
Wichara, investigation, 406, 422.
Widarsana, perfect discernment, 232, 499.

INDEX AND GLOSSARY.

533

Widyadhara, an order of sages, 37.
Wife, duties of the, 460, 489.
Wihara, the residence of a recluse or
priest, 63.
WUkinson's Ancient Egyptians, 69, 369.
Wilson's Sanscrit Dictionary, 11, 32, 243,
368, 406.
WUson's Vishnu Purana, 7, 8, 11, 12, 16,
25, 33, 57, 63, 64, 126, 128, 188, 192,
236, 354, 359, 393.
Winaya Pitaka, the third section of the
sacred books (E. M. 167), 378.
Wind, destruction of worlds by, 5.
Winyana, consciousness, 399, 415, 418,
419, 424, 426, 429, 500.
Wirya, courage, resolution, 102, 381, 409,
498.
Wisakha, a nobleman, 40, 52, 276, 281.
Wisakha, a merchant's daughter, 220, 281,
287, 356, 364.
Wisala, a city, 133, 235, 261, 255, 282, 310,
331, 335, 341, 351, 356, 456, 463.
Wisayak-setra, a class of sakwalas, 2.
Wisdom, of Gotama, 381.
Wisudhi-margga-sanne, quoted, 363, 378,
381, 399, 440, 473, 487, 488, 494, 509.
Wiswakarmma, the wonder-worker of
Sekra, 119, 151, 155, 263.
Wiswasa, faith, sincerity, 283,
Witarka, attention, 406, 422, 495,
Wives, seven kinds of, 342, 489.

Wiweka, solitary meditation, 312.
Woman, 39, 54, 104, 106, 192, 221, 222,
287, 310, 361, 456, 480.
Wonders, thirty-two great, 143, 180.
World, origin of the, 398.
Xenophanes, 20.
Yadasanna, merit obtained when at the
point of death, 489.
Yaga, a sacrifice, 74, 272.
Yaka, a demon, 1 1, 24, 37, 44,. 56, 109, 207,
213, 261, 353, 489, 502.
Yama, a celestial world, 26.
Yama, the regent of death, 264, 481.
Yamuna, the Jumna, 500.
Yasodhara-dewi, the wife of Gotama, 1 24,
146, 152, 153, 156, 161, 202, 206, 340,
480.
Yavan, 516.
Year, length of the, 23.
Yojana, its extent, 11.
Yon, a country, 210, 513.
Yuga, a cycle, 7, 8, 127.
Yugandhara, a circle of rocks round Meru,
4, 11, 12, 15, 20, 23, 24, 367, 513.
Zendavesta, 71.
Zeno, 35.
Zodiac, signs ofthe, 23, 368.
Zoroaster, 12, 14, 71, 364.

MEADEN, PIIINTEH, GOUGH SeU.VRE, FLEET STREET, LONDON.

ERRATA.
Page 21, line 3, for " Pure" read " Pusa."
" 34, 29, for " Le-wis" read " Lewes.''
" 72, 2,/o»-"daleth" »-ead"resh."
" 75, 29, /o;- " is " j-efflf/ " are."
" 78, 11, for " derivations" read " deviations."
" 89, 23,/or- " sekradagami" read "sakradagami.'
" 125, 14, _foJ- "paraUed" reoii "paraUel."
" 161, 23, for " when'' read "where."
" 194, 6, dele " of Jetawana."
" 330, 17, part of the sentence is wanting.
" 379, 18, /or "Dimbulota" read " Dimbultota."
" 399, 15,yb>- "preception'' reffliZ "perception."
" 416, 33, for "winyawa" read " winyana."
" 453, IS, for " dharmna" read " dharmma."
" 481, 18, /oj- "woman" «a(i " women."
" 490, 27, for "even" read" eyer."
" 496, l,for "or" read "on."