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A    MANUAL    OF    BUDIUSM, 


-      MISSIONARIES  AND  NATIVE  TEACHERS 

•i  OF    'lUE 

CHURC'HES  IN  CEYLOX, 


IS    ArFECTIONATELY    DEDICATED. 


P  R  K  F  A  C  J^:. 


In  tlie  i)rep{xratioii  of  the  present  Manual,  I  have  kept 
one  object  steadily  in  view.  It  has  been  my  smiple 
aim,  to  answer  the  question,  "  AVhat  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  l)een  i)laced  have  been 
unftivourable.  Throughout  the  whole  course  of  my 
investigations,  I  have  had  to  exercise  a  laborious 
ministry  ;  with  the  exception  of  one  l)rief  interval,  I 
have  been  at  a  distance  from  any  pul)lic  library ;  I 
have  received  no  assistance  from  any  society,  literary 
or  religious,  though  that  assistance  has  not  been  un- 
a.sked  ;  my  accpiaintance  with  the  lore  of  Europe  is 
limited  ;  and  [  lia\e  liad  litth^  or  no  access  to  recent 
l)ublications  on  subjects  of  Asiatic  literature.  1  ha\c 
been   charged  by  my  fnends,  with  great  temerity  in 


X  I'lJEFACE. 


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  discipline,  rites,  and  present  circumstances  of  the 
Budhist  priesthood.  All  the  reviewers  who  have  no- 
ticed it,  have  spoken  of  it  in  favourable  terms  ;  and  1 
am  sincerely  grateful  for  the  encouragement  that, 
from  this  source,  I  have  received.  To  avoid  a  seem- 
ing egotism,  in  quoting  from  myself,  1  have  restricted 
to  the  Index  all  reference  to  its  pages.  Inadvertentl}', 
a  few  sentences  that  have  appeared  in  it,  are  inserted 
in  the  Manual.  By  a  perusal  of  both  these  works, 
the  student  will  be  prepared  to  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  1  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  Gt)tama.  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  bciiiii',  ]»\'  whom  the\'  are  sevc- 


PREFACE.  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  pi^e- 
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  followed  by  a  notice 
of  his  ancestors,  tracing  his  lineage,  by  the  race  of  the 
sun,  from  the  first  king  In  the  legends  of  his  life, 
Ave  learn  the  circumstances  of  his  birth  ;  the  promise 
of  his  youth,  his  marriage,  and  his  subsequent  aban- 
donment of  the  world  ;  his  contest  Avith  the  powers  of 
evil ;  the  attainment  of  the  Budhaship,  by  which  he 
received  the  supremacy  of  the  universe,  Avith  un- 
limited poAver  to  do  or  to  knoAV ;  his  first  converts ; 
his  principal  disciples ;  the  most  celebrated  of  his  acts 
during  a  ministry  of  forty -fi\^e  years  ;  the  distribution 
of  his  relics  ;  and  a  detail  of  his  dignities,  Adrtues,  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 
noAv  taught  to  the  people. 

In  confining  myself,  almost  exclusively,  to  transla- 
tion, I  haA^e  chosen  the  humblest  form  in  Avhich  to  iv- 


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

The  attentive  reader  will  ol^serve  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 
offensive  accompaniments  of  death.  It  is  probable 
that  a  careful  review  of  insulated  portions  of  the 
work  will  discover  errors  in  my  translation  ;  as  in 
much  of  my  labour  I  have  had  no  predecessor  ;  but  I 
have  never  wilfully  perverted  any  statement,  and  have 
taken  all  practicable  methods  to  secure  the  utmost 
accuracy.  In  the  ontological  terms  I  have  usually 
adopted  the  nomenclature  of  the  Rev.  D.  J.  Gogerly, 
of  the  Wesleyan  Mission  in  Ceylon.  It  is  greatly  to 
l3C  regretted  that  the  writings  of  that  gentleman  are 


PREFACE.  XUl 

SO  limited ;  as  they  are  an  invaluable  treasure  to  the 
student  of  Budhism. 

Not  without  some  emotion,  and  with  sincere  hu- 
mility on  account  of  the  imperfections  of  my  work,  I 
now  conclude  my  oriental  researches.  They  were 
commenced  in  my  youth  ;  more  than  a  quarter  of  a 
century  has  rolled  over  during  their  progress  ;  and 
they  have  been  constantly  carried  on,  with  more  or 
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  privilege  to  labour,  this 
Manual  Avill  be  received,  I  doubt  not,  as  a  boon  ;  as  it 
will  enable  them  more  readily  to  understand  the 
system  they  are  endeavouring  to  supersede,  by  the 
establishment  of  the  Truth.  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. 

Keighleij,  Nov.  30///,  1852. 


C  0  N  T  E  N  T  S. 


Pa<;k 

Preface ,     •      •       ix 

CHAPTER    I. 
The  System  of  the  Universe I 

CHAPTER   H. 
The  various  Orders  of  Sentient  Existence      ...       36 

CHAPTER    HI. 

The  Primitive  Inhabitants  of  the  Earth  :  their 
Fall  from  Purity  ;  and  thetr  Division  into 
FOUR  Castes 62 

CHAPTER    IV. 
The  Budhas  "svho  precehed  Gotama 86 

CHAPTER    V. 

Gotama  Bodhisat  ;   his  Virtues  and  States  of  Being       98 

CHAPTER    VI. 
The  Ancestors  of  Gotama  Budha 12') 


xvi  CONTEXTS. 

CHAPTER    VI T. 

Page 

The  Lkokndary  Lite  or  Gotama  Budha 1J^8 

CHAPTER    Vni. 
TiFE  Dignity,  Virtues,  and  Poavers  of  Budiia       .     .     o-J9 

CHAPTER    IX. 
The  Ontolooy  of  Budhism •'>^' 

CHAPTER   X. 
The  Ethics  of  Budhism ''^'^ 


A   MANUAL   OF   BUDHISM. 


1.     THE   SYSTEM   OF   THE   UNIVERSE. 

i.  THE  NUMBER  CALLED  AN  ASANKYA,  AND  THE  VARIOUvS  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  D jiWA -LOKAS,  BRAHMA-LfjKAS, 
AND  PLACES  OF  SUFFERING.— VI.  THE  PERIODICAL  DESTRUCTION  AND  RENO- 
VATION OF  THE  UNIVERSE. 

I,  The  cycles  of  chronology  are  reckoned  by  asankyas  (1) ; 
a  word  that  conveys  the  idea  of  innumerable,  incalculable, 
from  a,  negative,  and  sankya,  number,  that  of  which  the  sum 
or  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,  intellect,  and  morals. 

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

B 


2  A    ISIANTJAL    OF    BUDIIISM. 

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

II.  There  are  innumerable  systems  of  worlds ;  each  system 
having  its  own  earth,  sun,  moon,  &c.  (3),  The  space  to 
which  the  light  of  one  sun  or  moon  extends  is  called  a  sak- 
wala.  Each  sakwala  includes  an  earth,  with  its  continents, 
islands,  and  oceans,  and  a  mountain  in  the  centre  called  Maha 
]\Ieru ;  as  well  as  a  series  of  hells  and  heavens,  the  latter 
being  divided  into  dewa-lokas  and  brahma-lokas.  The  sak- 
walas  are  scattered  throughout  space,  in  sections  of  three 
and  three.  All  the  sakwalas  in  one  section  touch  each  other, 
and  in  the  space  betAveen  the  three  is  the  Lokantarika  hell. 
Each  sakwala  is  surrounded  by  a  circular  wall  of  rock,  called 
the  sakwala-gala. 

Were  a  high  wall  to  be  erected  around  the  space  occupied 
by  a  hundred  thousand  kelas  of  sakwalas  (each  kela  being 
ten  millions),  reaching  to  the  highest  of  the  heavens,  and  the 
whole  space  filled  with  mustard  seeds,  a  rishi  might  take 
these  seeds,  and  looking  towards  any  of  the  cardinal  points, 
throw  a  single  seed  towards  each  sakwala,  until  the  whole  of 
the  seeds  were  exhausted ;  but  though  there  would  be  no  more 
seeds,  there  would  still  be  more  sakwalas,  in  the  same  direc- 
tion, to  which  no  seed  had  been  thrown,  "without  reckoning 
the  sakv/alas  in  the  three  other  points. 

The  sakwala  systems  are  divided  into  three  classes  : — 1. 
AVisayak-s^tra,  the  systems  that  appear  to  Budha.  2.  Agnya- 
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-s^tra,  the  systems,  ten 
thousand  in  number,  in  which  a  Budha  may  be  born  (between 
the  birth  in  which  he  becomes  a  claimant  for  the  Budhachip, 


I.    THE    SYSTEM    OF    THE    UNIVERSE.  3 

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

There  are  three  other  sections  into  which  each  sakwala  is 
divided: — 1.  Arupawachara,  the  lokas,  or  worlds,  in  which 
there  is  no  perceptible  form.  2.  Riipawachara,  the  worlds  in 
which  there  is  form,  but  no  sensual  enjoyment.  3.  Kama- 
wachara,  the  worlds  in  which  there  is  form,  with  sensual  en- 
joyment. 

Every  part  of  each  sakwala  is  included  in  one  or  other  of 
the  following  divisions: — 1.  Satwa-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 
Ajatakasa,  above  which  is  the  Wa-polowa,  or  world  of  wind, 
or  air,  960  yojanas  in  thickness ;  the  world  of  air  supjDorts 
the  Jala-polowa,  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  like  virgin  honey.  In  the  centre  of  the 
earth  is  the  mountain  called  Maha  Meru  (4),  which,  from  its 
base  to  its  summit,  is  168,000  yojanas  in  height.  On  its  top 
is  the  dewa-loka  called  Tawutisa,  of  which  Sekra  is  the  regent, 
or  chief.  Between  Maha  Meru  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. 

b2 


A    MANUAL    OF    BITDHISM. 


In  each  earth  there  ai'e  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.  Uturnkurucliwayina  {!), 
in  shape  like  a  square  seat,  and  8,000  yojanas  in  extent,  on 
the  north  of  Maha  Meru.  2.  Pvirwawidesa,  in  shape  like  a 
half-moon,  and  7,000  yojanas  in  extent,  on  the  east  of  Maha 
Meru.  3.  Ajiaragodana,  in  shape  like  a  round  mirror,  and 
7,000  yojanas  in  extent,  on  the  west  of  Maha  Meru.  4. 
Jambudwijia,  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  Himala  (the  range  of  the  Himalayan  mountains),  and  3,000 
are  inhabited  by  men. 

The  sakwala  in  which  Gotama  appeared  is  called  magul, 
festive,  or  joyous,  because  it  is  the  only  one  in  which  a  su- 
preme Budha  is  ever  born  ;  and  for  the  same  reason,  the 
most  sacred  continent  in  this  sakwala  is  Jambudwipa.  In 
the  centre  of  this  continent  is  the  circle  called  Bodhi-man- 
dala,  which  is,  as  it  were,  its  navel ;  and  this  circle  is  so 
called  because  it  contains  the  bodha,  or  bo-tree,  imder  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  Jambudwij)a,  it  is  in  the  zenith  to  the 
inhabitants  of  Purwawid^sa,  whilst  at  the  same  time  it  is 
setting  in  Uturukuru,  and  it  is  midnight  in  Aparagodana. 
Again,  when  the  sun  rises  in  Aparagodana,  it  is  mid-day  in 
Jambudwipa,  sunset  in  Purwawid^sa,  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«5ru,  called  Yugand- 


/ 


I.    THE    SYSTEM    OF    THE    UNIVERSE.  5 

hara,  they  appear  to  set  to  the  inhabitants  of  Jambuchvipa. 
The  sun  and  moon  are  at  regular  intervals  seized  by  the 
asurs  Rahu  and  Ketu ;  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  Meru 
to  the  extreme  circumference  of  the  sakwala,  and  from  the 
extreme  circumference  to  Maha  Meru. 

V.  There  are  six  de\va-16kas  (worlds  in  which  there  is  the 
enjoyment  of  happiness),  and  sixteen  brahma-lokas  (in  which 
the  enjoyment  is  of  a  more  intellectual  character,  gradually 
verging  towards  supreme  tranquillity  and  utter  unconscious- 
ness). (10).  Under  the  rock  Maha  Meru  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  will  be,  ever. 

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

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

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

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

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


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.  Of  the  continuance  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  be 
counted  in  molecules  the  size  of  the  seed  called  tibhatu  ;  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  worlds  would  fail  as  a  medium 
by  which  to  exhibit  its  greatness,  and  the  most  skilful  arithmeticians 
are  unable  rightly  to  comprehend  it;  but  some  idea  of  its  magni- 
tude may  be  gained  from  the  following  scale  of  numeration.* 

10  decenniums      .      .     make     .      .  1  hundred. 

10  hundreds 1  thousand. 

100  thousands 1  laksha. 

lOOlakshas 1  koti,  or  kcla. 

100  lakshas  of  kotis 1  prakoti. 

1  koti  of  prakotis 1  kotiprakoli. 

1       „       kotiprakotis      ....  1  nahuta. 

1       „       nahutas 1  ninnahuta. 

1       „       ninnahutas 1  hutanahuta. 

1       „       hutanahutas     ....  1  khamba. 

1       „       khambas 1  wiskhamba. 

1       „       wiskhambas      ....  1  ababa. 

1       „       ababas 1  attata. 

1       „       attatas 1  ahaha. 

*  Every  sentence  that  appears  in  the  smaller  tyiie  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 difi'erent  authors.  I  have  not  thought  it  necessary,  in  many  ijistances, 
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  arc  not  able  to  refer  to  them  to  test  the  truthfulness  of  my 
renderings.  It  must  be  understood  that  where  no  authority  is  given  the 
statement  appears  in  tlitferent  works. 


I.    THE    SYSTEM    OF    THE    UiVlVEUSE. 


koti  of  ahahas    . 

„  kumudas 

,,  gandhikas 

,,  utpalas  . 

,,  pundarikas 

,,  padumas 

,,  kathas    . 

„  maha  kathas 


make 


1  kumuda. 
1  gandhika. 
1  utpala, 
1  pundarika. 
1  paduma. 
1  katlia. 
1  maha  katha. 
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  raui  fallmg  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  imit  with  140  cyphers. — Csoma 
Korosi,  As.  Res.  xx.  The  brahmans  have  a  number  called  a  pararddha, 
which  is  represented  by  15  (and  sometimes  18)  places  of  figures. 

t  "  In  the  Kali  age  a  man  -svill  be  grey  when  he  is  twelve ;  and  no  one  will 
exceed  twenty  years  of  life." — Wilson's  Vishnu  Purana. 


8  A    MANUAL    OF    BUDHISM. 

one  would  be  good.''''  It  would  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  Sakwalas. 

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

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

*  These  periods  coiTcspond  with  the  yiigs  of  the  Erahmans,  of  whicli  the 
satya  yug  comprehends  1,728,000  years;  the  trcta,  1,290,000  years;  the 
dwapar,  864,000  years;  and  the  kali,  432,000  years.  The  year  1852  is  the 
4y36th  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  Koman  mythologists. 

t  The  brahmanical  kalpa,  equal  to  the  whole  period  of  the  four  yugs,  con- 
sists of  four  thousand  three  hundred  and  twenty  millions  of  solar  years, 
which  is  a  day  of  Brahma  ;  and  his  night  has  tlie  same  duration.  Three 
hundred  and  sixty  of  these  clays  and  nights  compose  a  year  of  Brahma,  and 
a  hundred  of  these  years  constitute  his  life,  Avhich  therefore  exceeds  in 
length  three  hundred  billions  of  solar  years.  'J'liis  system  originates  in  the 
descending  arithmetical  progression  of  4,  3,  2,  and  1,  according  to  the  notion 
of  diminishing  virtue  in  the  several  ai;cs,  applied  to  a  circle  of  12,000  divine 
years,  each  of  which  is  equal  to  360  years  of  mortals  ;  and  12,000  multij^lied 
by  360  is  equal  to  4,320,000.— Professor  H.  II.  Wilson.  The  chronology  of 
Manetho  appears  to  have  been  constructed  upon  similar  principles,  as  his 
dynasties  are  so  arranged  as  to  fill  up  an  exact  number  of  Sothaic  circles,  or 
periods  of  the  star  Suius,  each  comprehending  1460  Julian,  or  1461  Egyptian 
years. — Boeckh's  Manetho  :  Grote's  History  of  Greece,  iii.  448. 

X  'J'he  doctrine  of  an  inhnity  of  worlds  w  as  timght  in  Greece  by  Aiiaxi- 
mander  and  Xeno])hanes,  contemporaries  of  Gotama  Budha,  and  afterwards 
by  Diogenes  ApoUoniates,  b.c.  428,  and  by  Uemocritus,  B.C.  361.  Tliey 
taught  that  there  is  at  all  times  an  infinity  of  co-existent  worlds  (world- 
islands)  throughout  endless  and  unbounded  si)ace ;  and  that  it  is  as  absurd 
to  think  there  should  be  only  one  world  in  sjmce,  as  tliat  in  an  extensive 
field  properly  cultivated,  there  should  grow  uj)  no  more  than  one  single  blade 
of  corn.  It  Avas  the  ojiinion  of  Democritus  that  some  of  these  worlds  re- 
semble each  other,  whilst  others  are  entirely  dissimilar. 

^  There  are  four  things  which  cannot  be  comprehended  by  any  one  that  is 
not  a  Budha.     1.  Karma- wisaya,  how  it  is  that  effects  aie  produced  by  the 


I.    THE    SYSTEM    OF    THE    UNIVERSE.  9 

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  movdd  taken 
in  the  finger  nail  may  be  compared  to  the  whole  earth  ;  but  the 
glory  of  the  disciple  cannot  in  any  way  be  compared  to  that  of  the 
supreme  Budha.  The  virtue  and  power  of  the  disciple  are  one ; 
those  of  Budha  are  another.  No  one  but  Budha  can  perceive  the 
whole  of  the  sakwalas.  The  sakwalas  are  without  end,  infinite ; 
but  when  Budha  is  situated  in  any  place  for  the  purpose  of  saying 
bana,  all  the  sakwalas  are  seen  by  him  as  clearly  as  if  they  were 
close  at  hand ;  and  to  the  beings  who  are  in  any  of  the  sakwalas 
ho  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  coidd 
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, 


f>. 


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  be 
heard  distinctly  in  only  one  other  sakwala;  but  when  Budha  says 
bana,  it  may  be  heard  by  all  beings,  in  all  sakwalas,  as  clearly  as  if 
it  was  spoken  in  their  immediate  presence."  {SadJiarmmarat- 
nakdre.) 

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.  3Iaha  Meru. 
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  Meios,  and  was  regarded 
by  them  as  connected  with  the  legend  of  Dionysus,  who  was  concealed  in 
the  thigh,  urjpoQ,  of  Zeus.  "  Two  truncated  cones,  united  at  their  bases, 
may  give  an  idea  of  the  figure  of  this  mountain."— Sangermano's  Burmese 
Empire.  The  Vishnu  Punina  says,  that  it  is  in  the  centre  of  Jambudwipa, 
its  height  being  8-1,000  yojanas,  and  its  depth  below  the  surface  of  the  earth 
16,000.  There  seems  to  be  some  uncertainty  among  the  Pauriuucs  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  llomans  were  inaugurated,  they  looked  towards  the  south,  as  if 
endowed  Avith  a  portion  of  divinity. 


I.    THE    SYSTEM    OF    THE    UNIVERSE.  11 

1 8  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  vmder  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  foui-  krosas, 
which  at  §000  cubits  or  4000  yards  to  the  krosa  or  kos,  wUl  be  exactly  9  miles. 
Other  computations  make  the  yojana  but  about  5  miles,  or  even  no  more 
than  4|  miles." — Wilson's  Sanscrit  Dictionary.  "  The  Markandeya  states 
that  10  paramanus=l  parasukshma;  10  parasukshmas=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  =1  grain  of  barley  of  middle  size  ;  10  grains  of  barley =1  finger,  or 
inch  ;  6  fingers=l  pada,  or  foot  (the  breadth  of  it)  ;  2  feet=l  span ;  2  spans 
=  1  cubit;  4 cubits =1  staff;  2000  staves=l  gavyuti ;  4  gavyutis=l yojana." — 
Wilson's  Vishnu  Purana.  The  Singhalese  say  that  7inches=l  span ;  9  spans 
=  1  bow ;  500  bows=l  hetekma ;  4  hetekmas=l  gowa  (gavjoiti) ;  4  gows=l  yo- 
dima  (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  i^utting  down  the  biu'den. 
t  "  A  brazen  anvU,  falling  from  the  sky, 

Through  thrice  three  days  Avoidd  toss  in  airy  whirl, 
Nor  touch  the  earth  till  the  tenth  sim  arose." 

Elton's  Hesiod,  Theog.  893. 


12  A    MANUAL    OF    BUDHISM. 

5.  The  Rocky  Circles. 
Between  Maha  Meru  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.   The  Oceans. 

Between  the  different  circles  of  rocks  there  are  seas,|  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  IMahomedans  believe  that  there  is  a  stony  gii'dle  surrounding  the 
world,  which  they  call  Koli  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  sujjpose  had  its  origin  m  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  arc  seven  great  insular  continents,  suiTOunded  severally  by 
great  seas.  According  to  the  Bhagavata,  Priya\Tata  drove  his  chariot  seven 
times  round  the  earth,  and  the  ruts  left  by  the  wheels  became  the  beds  of  the 
oceans,  separatmg  it  into  seven  dwipas. 

X  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  thci-e  undergo  the  punishment  of  their  crimes.  The 
great  rivers  of  whose  source  they  were  ignorant,  such  as  the  Nile,  wei'e  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  aii',  after 
the  manner  of  an  immense  bird,  with  its  ■wings  outspread.  The  opmion  of 
the  Budhists,  that  the  earth  is  supported  by  a  world  of  air,  is  more  scientific 
than  that  of  those  Hindus  who  believe  that  it  is  borne  upon  a  tortoise.  When 
Milinda,  king  of  Sugal,  said  to  Nagasena  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  bj^  the  exterior  air  ;  by  which  the 
king  was  convinced  that  the  water  under  the  earth  may  be  supported  by  the 
Ajatakusa.  "  The  supreme  being  placed  the  earth  on  the  simimit  of  the 
ocean,  where  it  floats  like  a  mighty  vessel,  and  from  its  expansive  surface 
does  not  sink  beneath  the  waters." — Wilson's  Vishnu  Purima. 


I.    THE    SYSTEM    OF    THE    UNIVERSE.  1,3 

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  flame  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. if  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  tlii-ee  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  than  the  arrow  ;  and  yet  it  took  so  long  time 
to  pass  between  the  two  fins  of  this  fish." — The  Talmud. 

X  The  mariners  of  Phoeacia,  according  to  Homer,  had  ships  endowed  with 
consciousness,  that  requix'ed  no  steersman. 


14  A    MANUAL    OF    DUpiIISJI. 

and  were  within  8  isubus  of  their  own  village.  The  waters  of  the 
sea  are  not  increased  in  the  rainy  season,  nor  are  they  at  all  dried 
up  by  the  severest  drought ;  they  are  ever  the  same.  As  they  are 
composed  of  equal  portions  of  salt  and  water,  the  sea  is  called  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.  {^Suryddgamana-sutra- 
sanni.) 

7.    Uttirukurndiwayina. 

The  square-faced'^'  inhabitants  of  Uturukurudiwayina,  on  the 
north f  of  Maha  Meru,  are  never  sick,|  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  (phoca;  vitiilinrc)  that  inhabit  the  lakes  of  Siberia. 

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

X  There  is  a  resemblance,  in  position  and  general  character,  between  the 
inhabitants  of  Uturiikuru  and  the  HjqDerborcans.  This  happy  people,  dwel- 
ling beyond  the  influence  of  Boreas,  never  felt  the  cold  north  wind.  Their 
females  were  delivered  without  the  sense  of  pain.  The  songs  and  dances  at 
their  festivals  were  accompanied  by  innumerable  flocks  of  swans.  Thcj- 
lived  to  the  age  of  a  thousand  years,  and  yet  Avithout  any  of  the  visual  ac- 
companiments of  senility.  "  Neither  disease  nor  old  age  is  the  lot  of  this 
sacred  race,  while  they  live  apart  from  toil  and  battles,  xuidisturbed  by  the 
revengeful  Nemesis." — Find.  I'yth.  x.  ^Vl^en  tired  of  theii-  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. — Midler's  Dorians.  The  reader  will  remember,  in  connexion 
with  this  rite,  the  annual  festival  at  the  promontory  of  Leukatc,  where  a 
criminal  was  cast  down,  with  birds  of  all  kinds  attached  to  his  person,  to 
break  liis  fall.  The  opinion  that  the  northern  regions  of  tlie  earth  were  for- 
merly warm  and  pleasant,  has  been  confirmed  by  the  investigations  and  dis- 
coveries of  geologists. 

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

II  The  liorn  of  Amaltheia,  given  by  Zeus  to  the  daughters  of  Mclisseiis, 
was  endowed  with  such  power,  that  whenever  the  possessor  wished,  it  in- 
stantaneously became  filled  with  whatever  was  desired. 


I.    THE    SYSTEM    OF    THE    UNIVERSE.  15 

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  born  as  dewas  or  as  men,  and  never  in  any  of  the  four  hells.*' 
i^Pujawaliya.) 

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  thupa  at  Anuradhapura,  b.c.  157,  two  sa- 
manera  priests  repaired  to  Uturukuru,  Avhence  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  meanwhile  to  Uturukuru. — Gogerly, 
Essay  on  Budhism,  No.  2,  Journ.  Ceylon  Branch  Royal  As.  Soc. 

t  The  whole  diameter  of  Jambu-dwipa  has  been  said  to  be  100,000  yojanas. 
— Wilson's  Vishnu  Pmana. 

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  generally.  Hence  the  expression,  to  go  do'wn,  or  descend,  is 
frequently  tised  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  mountain. 

II  In  other  places  it  is  said  that  the  principal  mountain  in  the  forest  of 
Himala  is  Sweta.  By  modern  geographers  Dhawalagiii  is  reckoned  as  the 
highest  momitain  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  this  region  are  white,  from  their  crown  of 
everlasting  snow. 


16  A    M.VXUAL    OF    BUDHISM. 

dewas  and  yakas,  and  are  beautified  by  500  rivers,  filled  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,  Avhence  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  flows  in  a 
straight  line  60  yojanas.  It  then  strikes  against  another  rock,  and 
rises  into  the  sky,  like  a  mount  of  gems   12  miles  in  size,  flows 

*  This  lake  is  caUed  in  Tibetan  Ma-dros,  and  is  identified  as  the  great 
lake  Manassarovkra. 

t  By  Csoraa  Korbsi  these  rivers  are  called  the  Ganga,  Sinclhu,  Pakshu,  and 
Sita.  They  arc  said  by  the  Brahraans  to  encircle  the  city  of  Brahmn,  \ipon 
the  summit  of  Mcru,  and  are  the  Sita,  Alakananda,  Chakshu,  and  Bhadn'i, 
flowing  from  the  Ganges  as  their  source.  Mr.  Faber,  in  his  Pagan  Idolatry, 
thinks  that  they  represent  the  four  rivers  of  Eden. 


r.    THF.    SYSTEM    OF    THE    UNIVERSE.  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  flve 
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  oflf  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- 
yodgamana-sutra-sanne.) 

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

c 


18  A    MANUAL    OF    BUDHISM. 

kinduras,  golden  eagles,  and  many  other  kinds  of  animals  and  birds  ; 
but  the  lions  and  kokilas  are  the  most  abundant.  There  are  four 
different  species,  or  castes,  of  lions,  called  trina,  kala,  pandu,  and 
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  flesh, 
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  kokila  begins  to  sing,  all  the 
beasts  of  the  forest  are  beside  themselves.  The  deer  does  not  finish 
the  portion  of  grass  it  has  taken  into  its  mouth,  but  remains  listen- 
ing. The  tiger  that  is  pursu.ing  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  Citsar  is  derived  fi-om  the  Sanskrit 
kesa,  hair,  and  that  the  future  emperor  was  so  called  because  he  had  much 
hair  on  his  licad  when  he  was  born. 

t  It  is  said  by  Ctesias  that  "  there  is  an  animal  in  India,  of  prodigious 
strength,  surpassing  in  size  the  lai-gest  lion,  of  a  colour  red  as  vermillion, 
with  a  thick  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.:}: 
{^Suryodgamana-sutra-sanne. ) 

*  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  attams  a  great  height  and  a  circumference  of  30  feet.  When  yoimg 
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 
yellow  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,  becomes  as  it  were  sheeted  with  gold." 
— Thornton's  Gazetteer,  "  Several  Indian  trees  have  been  enximerated  as 
likely  to  be  the  ahnug  of  the  Scriptui-es.  ...  If  one  of  the  pine  tribe  be 
required,  none  is  more  deserving  of  selection  than  the  deodar  (deo,  god, 
dar,  wood)." — Dr.  J.  F.  Royle. 

t  Gold  is  fotmd  in  some  of  the  mountain  streams  of  the  Himalayas,  but 
the  natives  forbear  to  gather  it,  as  they  suppose  that  it  belongs  to  certain 
demons,  who  would  be  displeased  if  they  were  to  attempt  to  take  it  away, 
and  inflict  on  them  some  punishment. — Thornton's  Gazetteer.  Philostratus, 
in  his  Life  of  ApoUonius,  mentions  griffins  as  among  the  fabulous  animals 
that  guarded  the  gold  of  India. 

X  In  the  native  authorities  there  usually  follows,  after  the  above  state- 
ments, a  list  of  the  names  of  the  prmcipal  places  in  Jambudwipa,  which 
with  slight  variations  is  frequently  repeated ;  but  it  is  evidently  a  modern 
compilation,  and  must  have  been  made  by  some  one  who  had  not  visited  tlie 
continent  of  India.  There  are  several  countries  known  to  the  Singhalese 
that  are  not  mentioned ;  but  they  have  great  difficulty  in  distinguishing  the 
character  of  places,  though  with  the  names  they  may  be  familiar  ;  they  call 
the  same  place  at  one  time  a  city  and  at  another  a  county,  and  seldom  re- 
member to  what  particular  class  any  given  place  belongs.  Their  rahats 
could  fly  through  the  air,  and  visit  at  will  any  part  of  the  world  ;  but  they 
have  given  us  no  information  relative  to  any  region  beyond  India,  or  the 
countries  adjacent,  exclusive  of  their  accounts  of  Meru  and  the  contments 
that  no  man  can  now  visit.  But  the  confusion  m  the  native  accounts  is 
scarcely  to  be  wondered  at,  when  we  remember  that  so  recentlj^  as  1545,  there 
was  published  at  Antwerp  the  Cosmography  of  Peter  Aspianus,  expurgated 
from  all  faults  by  Gemma  Frisius,  a  physician  and  mathematician  of  Lou- 
vain,  in  which  correct  and  expurgated  work  Scotland  is  an  island,  of  which 
York  is  one  of  the  chief  cities. — Fosbroke's  Monachism. 


20  A    MANUAL    OF    BUDIIISM. 

9.    The  Sun,  Moon,  and  Planets. 

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

The  disk  of  the  moon  is  40  yojanas  in  diameter,  and  147  in  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  Chaturmaharajika,  in  which  there  are 
three  paths  adorned  with  all  kinds  of  beautiful  mansions  and  gar- 
dens, and  with  kalpa-trccs  ;  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  yojanas  ; 
and  in  one  breath  125  yojanas.  Its  rays  extend  900,000  yojanas. 
Thus  the  sun  gives  light  to  the  whole  of  the  four  continents. 

*  The  Singhalese  iiniversall  J' regard  the  moon-beam  as  diffusing  cold.  This 
was  also  the  opinion  of  Anaxagoras ;  and  modern  science  has  proved  that 
there  is  a  real  connection  between  the  clearness  of  the  atmosphere  and  the 
cold  produced  at  night  by  the  radiation  of  heat  from  the  earth's  surface,  which 
is  impeded  by  the  presence  of  clouds.  As  the  moon-beam  is  of  com'se  brighter 
when  the  atmosphere  is  clear,  it  has  been  supposed  that  this  is  the  cause  of 
the  greater  degi'ee  of  cold,  instead  of  its  being  a  coiTclative  effect.  "  It  is 
certain,"  says  the  Rev.  Dr.  Macvicar,  "  the  sky  is  very  cold.  This  fact, 
taken  in  connexion  with  the  tendency  of  heat  universally  to  diffuse  itself, 
brings  it  about  that  the  heat  accumulated  on  the  earth's  surface  is  constantly 
streaming  away  into  space  ;  and  if  the  sky  be  open  and  clear,  and  the  air  be 
still,  the  cold  produced  in  this  way  during  the  night  is  often  very  great.  On 
the  2nd  of  January,  1841,  a  register  thermometer  left  by  me  on  a  tuft  of 
grass  in  the  Marandahn  cinnamon  garden,  near  Colombo,  showed  in  the 
morning  that  it  had  been  down  to  52°,  and  that  although  the  surface  of  the 
groimd  when  exposed  to  the  sun  had  been  heated  twelve  hours  before  to 
about  140°.  .  .  .  Here  is  a  variation  in  the  temperature  of  the  soil  of  80° 
in  the  course  of  twenty-four  hours ;  and  when  the  nights  are  clear  and  still, 
similar  results  may  always  be  expected." — Meteorology  in  Ceylon,  Cevlon 
Miscellany,  July,  1848. 

t  It  was  in  the  age  of  Gotama  that  Anaximander  taught  that  the  sim  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  1 9  times  as  large  as  the 
earth,  having  a  similar  apcrtrn-e,  which  at  certain  times  being  shut  causes 
what  is  called  an  eclipse.  But  not  long  afterward  Anaxagoras  taught  that 
th(!  moon  is  an  opaque  body  receiving  its  light  from  the  sun.  Respecting 
the  stars,  there  were  various  opinions  among  the  Greeks,  as,  that  they  were 
like  metal  ])latcs  or  spheres,  or  the  visible  summits  of  something  that  itself  is 
hidden,  or  nails  fixed  in  the  sky.  ^venophanes  supposed  that  there  are  as 
many  suns  and  moons  as  there  arc  different  climates  and  zones  in  the  world. 


I.    THE    SYSTEM    OF    THE    UNIVERSE.  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,  by  the  dust,  clouds, 
and  wind,  the  sun  is  obscured,  and  its  rays  are  less  powerful.  In 
the  cold  season,  the  face  of  the  earth  is  calm  ;  rain  begins  to  fall; 
the  dust  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  purifled;  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  in  times  of  drought  are  wont  to  assemble  in  great  numbers,  with 
drums  and  a  long  cable.  Dividing  themselves  into  two  parties,  with  a  vast 
shouting  and  noise,  they  drag  the  cable  contrary  ways,  the  one  part)-  endea- 
vouring to  get  the  better  of  the  other ;  and  they  think,  by  this  means,  to 
invite  the  gnats  to  come  out  from  their  houses,  and  to  sport  in  the  ah." — 
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  dewas  of  mist,  called  Dhuma ;  the  dewas  of 
dust,  or  motes,  called  Raja ;  and  the  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  yojanas ;  from  this  time  it  daily  becomes  larger,  until  on 
the  atawaka,  or  first  quarter,  it  appears  like  the  segment  of  a  circle, 
the  upper  part  not  being  seen,  because  it  is  hidden  or  overpowered 
by  the  sun's  rays.  On  the  paholawaka,  or  day  of  the  full  moon, 
the  sun  being  at  a  distance  of  1,500,000  yojanas  from  the  moon,  the 
solar  rays  are  not  able  to  overpower  the  lunar  brightness,  and  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  j^ojanas  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.*'     {Milincla  Prasna.) 

*  Nearly  all  the  astronomical  works  possessed  by  the  Singhalese  are  trans- 
lations from  the  Sanskrit ;  but  many  of  the  statements  that  are  iiicidentally 
made  upon  this  subject  in  their  own  books  differ  materially  from  the  systems 
now  considered  to  be  the  most  popular  upon  the  continent  of  India,  i .  The 
Jainas  maintain  that  Meru  is  in  the  centre  of  the  earth,  around  which  lies 
Jambudwipa ;  that  the  earth  is  without  sujiport,  and  is  continually  falling  in 
space  (which  may  have  some  relation  to  the  fact  that  "  the  sun,  Avith  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  whicli  are  the  planets,  at  a  still  greater  distance.  2.  The  l*u- 
ranas  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  horizontally  over  the  plane  of 
the  earth,  appearing  to  set  when  they  go  behind  Meru ;  that  the  moon  is 
twice  as  far  fr(mi  the  earth  as  the  sun  ;  and  that  eclipses  are  caused  by  the 
monsters  ll;dui  and  Ketu,  who  then  lay  hold  of  the  sun  and  moon.  3.  The 
Jyotisliis,  or  followers  of  the  Siddhantas,  teach  the  true  size  and  figure  of  the 
eartli,  but  place  it  in  the  centre  of  the  universe,  around  which  the  siui,  moon, 
and  ])lanets  move  in  cpicj'cles,  as  was  taught  by  Ptolemy.  The  authors  of 
the  Siddhantas  spare  no  pains  to  ridicule  the  systems  of  the  Jamas  and  Pu- 
ranas. — Wilkinson,  Journal  Ben.  As.  Soc.  1834. 


I.    THE    SYSTEM    OF    THE    UNIVERSE. 


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  raoon  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. 

mln. 

Months. 

days. 

hours. 

mln. 

1. 

Bak     has 

30 

55 

32 

7. 

Wap     has   . 

29 

54 

7 

2. 

Wesak 

31 

24 

12 

8. 

11  ...     . 

29 

30 

24 

3. 

Poson 

31 

36 

38 

9. 

Unduwap 

29 

30 

53 

4. 

^sala      . 

.     31 

28 

12 

10. 

Durutu    .     . 

29 

27 

24 

5. 

Nikini     . 

31 

2 

10 

11. 

Nawan     .     . 

29 

30 

24 

6. 

Binara 

.     30 

27 

22 

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.  Koeti.  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  belief  that  eclipses  are  caused  by  Rahu  is  founded  in  explicit  and 
positive  declarations  contained  in  the  Vedas  and  Puranas,  that  are  considered 
to  be  of  divine  authority,  the  native  astronomers  have  cautiously  explained 
siich  passages  in  those  writings  as  disagree  with  the  principles  of  their  own 
science  ;  and  where  reconciliation  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  still ;  but  for  astronomical  purposes, 
astronomical  rules  must  be  followed  !" — Sam.  Davis,  As.  Res.  ii. 


24  A    M.\rXUAL    OF    BUDHISM. 

nata.    24.  Siyawasa.     26.  Puwaputupa.     16.  Utraputupa.     27.  lle- 
Avati.* 

There  are  nine  grahas  or  planets : — 1.  Rawi,  the  sun.  2.  Sukra, 
Venus.  3.  Kuja,  Mars.  4.  Eahu,  the  asur.  5.  Sscni,  Saturn. 
6.  Chandra,  the  moon.  7.  Budha,  Mercury.  8.  Guru,  Jupiter. 
0.  Ketu,  the  asur. 

10.   The  Dewa-Lokas  and  Brahma-L6kas. 

The  dewa-loka  called  Chaturmaharajika  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  dewa  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 
hinar  mansions  are  called  manzils.  It  was  thought  by  Sir  "William  Jones, 
that  the  Indian  and  Arabian  divisions  had  not  a  common  origin  ;  but  Cole- 
brooke  incli)icd  to  a  different  opinion,  and  thought  that  it  was  the  Arabs  who 
adopted  (with  slight  variations)  a  division  of  the  zodiac  familiar  to  the  Hin- 
dus.— Colcbrookc,  Essays,  ii.  322.  One  of  Galen's  chief  sources  of  prognosis 
was  derived  from  the  critical  days,  which  he  believed  were  influenced  by  the 
moon,  as  did  most  of  the  ancient  authorities. 


I.    THE    SYSTEM    OF    THE    UNIVEKSE.  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  innumber,§  rising  above  each  other 

*  The  Puranas  teach  that  there  are  seven  lokas,  or  spheres,  above  the  eart]i. 
1.  Prajapatya,  or  Pitri  loka.  2.  Indra  loka,  or  Swerga.  3.  Marut  loka,  or 
Diva  loka,  heaven.  4.  Gandharba  loka,  the  region  of  celestial  spirits ;  also 
called  Maharloka.  5.  Janaloka,  or  the  sphere  of  saints.  6.  Tapasloka,  the 
world  of  the  seven  sages.  7.  Brahma  loka,  or  Satya  loka,  the  world  of  in- 
finite wisdom  and  truth.  There  is  a  sectarial  division  of  an  eighth  world, 
called  Vaikuntha,  or  Goloka,  the  high  world  of  Vishnu. — Wilson's  Vishnu 
Pur&,na. 

t  In  former  ages  there  where  foiu-  individuals  who  went  to  Tawutisa  with 
human  bodies,  viz.  the  famous  musician  GuttUa,  and  the  kings  Sadhina,  Nimi, 
and  Maha  Mandhatu. 

X  When  the  monarch  Dutthagamini  was  near  death,  the  assembled  priest- 
hood chaunted  a  hymn,  and  from  the  six  dewa-lokas,  as  many  dewas  came 
in  six  chariots,  each  entreating  him  to  repair  to  his  own  loka  ;  but  the  king 
silenced  their  entreaty  by  a  signal  of  his  hand,  which  implied  that  they  were 
to  wait  so  long  as  he  was  listening  to  the  bana.  That  his  meaning  might  not 
be  mistaken  by  those  around,  he  tlu-ew  wreaths  of  flowers  into  the  air,  that 
attached  themselves  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  delightful  dewa- 
loka.  The  all-compasionate  Bodhisat,  Maitri,  tarries  in  Tusita,  awaiting  his 
advent  to  the  Budhaship." — Tumour's  Mahawanso,  cap.  xxxiv. 

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


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  kalpas. 

1.  Brahma  Parisadya    one-third 

2.  Brahma  Purohita   .    one-half 


Maha  Brahma 

Parittabha    . 
Apramana     . 


6.  Abhassara     . 

7.  Parittasubha 

8.  Appramanasubha 


1 

2 

4 

8 

16 

32 


Maha  kalpas. 

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  dewa-lokas  and  twenty  brahma-lokas 
be  added  together,  it  will  give  a  total  of  231,628  maha  kalpas, 
12,285,000,000  years. 

1 1 .   The  Narahas. 

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  full  period  of  their  ex- 
istence in  the  loka  in  a  state  of  unconscious  existence. — Gogerly,  Jom-n. 
Ceylon  Branch  Royal  As.  Soc. 

t  The  inhabitants  of  these  worlds  have  no  rupa,  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  approximation  to  nirwana.     Gogerly,  ib. 

§  The  names  by  which  the  place  of  punishment  for  the  wicked  is  most 
frequently  designated,  arc  in  themselves  evidence  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    UNIVERSE.  27 

Under  the  great  bo-tree,  at  the  depth  of  100  yojanas,*  is  the  roof 
of  Awichi,  the  flames  from  which  burst  forth  beyond  the  walls,  and 
rise  to  the  height  of  100  yojanas.  There  are  16  narakas  called 
Osupat,  exterior  to  Awichi,  four  on  each  side.  The  distance  from 
the  centre  of  Awichi  to  the  outermost  part  of  the  Osupat  narakas 
is  19,400  gows,  and  at  this  part  they  verge  upon  the  great  sea. 
By  the  power  of  the  beings  who  suff"er  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 
wichi,  refuge,  because  it  afibrds  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,  hell.  Among  the  Celtic  Druids  the  abyss 
whence  the  waters  burst  forth  at  the  deluge  of  G\vyn,  and  the  abode  of  the 
evil  principle,  was  called  annwn,  the  deep.  And  it  was  in  "bottomless  per- 
dition" that  Milton's  place  of  doom  was  situated,  where 
"  Hope  never  comes 
That  comes  to  all :  but  torture  without  end 
Still  urges,  and  a  fiery  deluge,  fed 
With  ever-burning  stdphur  unconsumed," 
*  Homer  makes  the  seat  of  hell  as  far  beneath  the  deepest  pit  of  earth  as 
the  heaven  is  above  the  earth,  II.  viii.  16.  Virgil  makes  it  twice  as  far,  JEn. 
vi.  577  ;  and  Milton  thrice  as  far,  Par.  Lost,  i.  73. — Bishop  Newton's  MUton. 
t  The  position  of  these  hells,  and  the  effect  produced  by  their  flames,  re- 
mind us  of  the  molten  sea  that  is  regarded  by  geologists  as  existing  in  the 
interior  of  the  globe.  The  flames  issuing  forth  from  a  volcanic  crater,  with 
irregular  intermissions,  bear  some  resemblance  to  the  rise  and  rolling,  in  vm- 
equal  masses,  of  the  great  billows  of  the  ocean.  The  earlier  Budhists  were 
familiar  with  caves ;  but  these  excavations  were  probably  not  sufficiently 
deep  to  have  enabled  them  to  observe  the  increase  of  temperature  in  propor- 
tion as  we  recede  from  the  surface  of  the  earth  ;  and  indeed,  when  referrmg 
to  their  thermal  character,  they  represent  them  as  places  comparatively  cool. 
There  are  similar  speciilations  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  fii-e,  great  flre-streams,  and  streams  of  wet 
mud.  Periphlegethon  flows  into  an  extensive  district  burning  with  fierce 
fire  ;  where  it  forms  a  lake  larger  than  our  own  sea,  boiling  with  water  and 
mud.  From  hence  it  moves  in  circles  round  the  earth,  tiurbid  and  muddy." — 
Plato's  Phsedo.  This  periphlegethon  was  supposed  to  be  universally  pre- 
valent in  the  interior  of  the  globe.  "  Volcanic  seoriaj  and  lava  streams  were 
portions  of  jjcriphlegethon  itself,  portions  of  the  subterranean  melted  and 
ever-moving  mass." — Humbolt's  Kosmos. 


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  Retiovation  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  by  fire  is  filled  with  fresh  water,  and 
then  the  rain  ceases.  A  wind  then  arises  that  agitates  the  water 
until  it  is  dried  up.*  After  a  long  period,  the  mansion  of  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  com.plete,  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  influence  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  proat  a  body  of  water  acquires  the  pro- 
perties of  solidity  ?  By  making  apertures  in  various  phices,  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. 


T.    THE    SYSTEM    OF    THE    UNIVERSE.  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  born  in  that  kalpa  a  flower  will  be  ex- 
panded ;  but  if  there  is  to  be  no  Budha  there  will  be  no  flower.  If 
more  Budhas  than  one  are  to  appear,  this  will  be  revealed  by  the 
number  of  flowers  that  are  seen  ;  and  near  each  flower  there  ap- 
pears a  complete  set  of  pirikaras  (the  requisites  of  the  priesthood) 
that  are  to  be  used  by  the  Budha  for  whom  they  have  been  formed. 
The  ruler  of  the  brahma-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  eflfected, 
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  mililed  stands  to  the  even  surface  of  un- 
ruffled water." — Humbolt's  Kosmos. 

t  All  the  worlds  under  the  brahma-lokas  are  called  kamiwachara. 


30  A    MANUAL    OF    BUDHISM. 

sakwala  rocks,  Himala  forests,  rocks  encircling  Meru,  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  sufier  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  burns  up  the 
five  great  rivers.  Of  these  three  suns,  one  traverses  the  sky,  one  is 
behind  the  mountain  Hastagiri,  and  the  other  remains  continually  in 
the  centre  of  the  sky,  causing  its  rays  to  fall  without  ceasing  upon 
the  whole  of  the  four  great  continents.  The  dewa  of  the  previously 
existing  sun,  terrified  by  the  greatness  of  the  heat,  is  born  in  a 

*  This  warning  is  called  kappa-kolahala.  There  are  in  aU  five  warnings, 
or  presentiments  : — 1 .  Kappa-kolahala  ;  previous  to  the  destruction  of  the 
world.  2.  Chakrawartti ;  a  hundred  years  previous  to  the  birth  of  a  universal 
monarch.  3.  Eudha ;  a  thousand  years  previous  to  the  birth  of  a  Budha. 
4.  Mangala ;  twelve  years  before  Budha  preaches  the  Mangala-si'itra.  5. 
Money  y a  ;  seven  years  before  Budha  explains  the  Moneyya-piliwet,  or  ordi- 
nances of  the  rahats. 

t  This  mission  of  the  dewa  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.  ill.  20  ;  2  Pet.  ii.  5. 


I.    THE    SYSTEM    OF    THE    UNIVERSE.  31 

bralima-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- 
karina,  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  fire,  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  will  be  only  4000  yojanas  of  water  left. 
But  the  decrease  goes  on  until  there  is  only  1000  yojanas,  then  only 
100  yojanas  ;  and  the  process  continues  until  the  water  is  reduced 
to  the  depth  of  seven  talas  (or  palm-trees,  each  80  cubits  long). 
Thus  all  the  water  in  the  great  oceans,  from  the  Aswakarna  to  the 
sakwala  rocks,  is  entirely  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  fire  is  kindled  by  the  potter  to 
bake  his  clay,  there  is  at  first  a  little  smoke,  then  more,  until  it  rises 
in  a  great  body ;  so  from  the  lowest  sakwala  rock  to  the  mansion  of 
Sekra,  all  that  exists,  including  the  earth  and  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    BTTDHTSM. 

ashes  are  visible.  As  when  ghee  or  sesamum  oil  is  burnt,  the  whole 
is  consumed,  so  the  Avhole  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  kcla-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  all  the  beings  concerned  of  the 
event,  as  when  it  is  destroyed  by  fire.  A  cloud  forms  at  the  same 
time  in  a  kela-laksha  of  sakwalas,  and  after  raining  for  a  short  time 
disappears.  After  an  immense  interval  another  cloud  appears,  and 
the  rain  called  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  still  in  that 
mass  a  separation  of  the  two  kinds  of  water,  so  that  the  one  can  be 
distinguished  from  the  other.  The  rain  goes  on  until  the  whole 
space  between  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,  "  "Wlienever  the  kappo  is 
destroyed  by  water,  it  perishes  by  the  water  below  Subhakinno." — Tui-nour's 
Annals,  No.  3. 


r.    THE    SYSTKM    OF    THE    UNIVERSE.  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  Ajatakasaand 
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.     {Suryodgamana-sufra-sanne.) 

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

t  According  to  the  system  of  the  Brahmans,  the  ten  lower  worlds  are  par- 
tially destroyed  at  the  close  of  every  kalpa,  equal  to  a  day  of  Brahma,  and 
renovated  at  the  end  of  each  succeeding  night ;  so  that  there  are  36,000  revo- 
lutions of  the  world  during  one  cycle  of  its  existence.  But  at  the  dissolution 
of  Brahma  there  is  a  maha  pralaya,  or  complete  destruction  of  the  whole 
universe  ;  all  things  being  utterly  anniliilated  and  reduced  to  entire  nothing- 


34  A    MAXUAL    OF    BUDHI3M. 

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  first  produced  by  the  power 

ness  ;  or,  if  we  adopt  another  idea,  all  things  being  merged  in  the  deity,  until 
Brahm  shall  awake  and  a  new  world  be  manifested.  "That  immutable 
power,  Brahma,  by  waking  and  reposing  alternately,  rc-vivitics  and  destroys 
in  eternal  succession,  the  -whole  assemblage  of  locomotive  and  immoveable 
creatures." — Manu,  Inst.  i.  57.  "The  Brahma-mimimsa  (or  Vedanta)  en- 
deavours to  reconcile  the  existence  of  moral  evil  under  the  government  of  an 
all-wise,  all-powerful,  and  benevolent  providence,  with  the  absence  of  free- 
will, by  assuming  the  past  eternity  of  the  universe,  and  the  infinite  renewal 
of  worlds,  into  which  every  individual  being  has  brought  the  predispositions 
contracted  by  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  things  from  their  degeneracy,  will  either 
wash  away  the  malignity  of  the  world  by  water,  or  consume  it  by  fire,  and 
restore  it  to  its  ancient  form  again."  The  Egyptians  supposed  the  world 
would  be  destroyed,  partly  by  inundation,  and  partly  by  conflagration. 
Cudworth's  Intellectual  System.  This  idea  was  entertained  by  Pythagoras, 
and  may  have  been  received  either  during  his  residence  in  Egypt,  or  in  his 
travels  in  Asia.  It  was  the  opinion  of  Anaximander,  that  worlds  are  con- 
tinually in  the  course  of  formation,  and  that  they  arc  as  constantly  re-dissolved 
into  the  infinity,  to  ciTrtipor,  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,  "  All  is,  and  is  not ; 
for  though  in  truth  it  does  come  into  being,  yet  it  forthwith  ceases  to  be." 
— LcAvis,  Biograph.  Hist.  Phil.  i.  111.  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  all  thmgs  are 
continually  destroyed  and  reproduced.  The  Gnostics  of  the  Alexandrian 
school  taught  that  as  the  Godhead  can  never  have  been  unemployed,  an 
endless  series  of  worlds  must  have  preceded  the  present,  and  an  endless 
series  of  worlds  will  follow  it. — Gicsler,  Text-Book  of  Eccles.  Hist.  Similar 
opinions  were  entertained  by  the  Druids  and  Mexicans. — Fabcr's  Origin  of 
Pagan  Idolatry,  vol.  i.  cap.  ii :  "  Concerning  the  Pagan  Doctrine  of  a  Suc- 
cession of  similar  Worlds."  But  by  the  Peripatetics  and  others  a  different 
doctrine  was  taught.  They  were  of  opinion  that  the  world  had  never  been 
created  and  could  never  be  destroj-ed  ;  as  they  could  trace  in  the  imiverse  no 
seminal  princij:)les,  they  believed  it  to  be  "  fatherless  and  eternal,  destitute  of 
origin,  and  beyond  the  influence  of  fate."  "  Violent  con-uptions  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  entermg  into 
it.  But  an  entire  corruption  of  an  arrangement  of  the  whole  earth  never  did 
happen,  nor  ever  will." — Taylor's  Ocellus  Lucanus. 

It  was  the  doctrine  of  Budha,  that  there  are  not  only  alternate  destruc- 
tions and  renovations  of  the  world,  but  that  each  successive  world  is  homo- 
geneous in  its  constituent  parts,  having  the  four  continents  of  the  same  size, 
with  the  same  cities,  under  different  names ;  but  though  the  general  features 
are  the  same,  and  in  many  instances  the  same  individual  actors  are  introduced, 
this  resemblance  does  not  extend  to  an  identity  of  events,  as  was  taught  by 
some  of  the  Greeks.  It  was  afhrincd  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 


T.    THE    SYSTEM    OF    THE    UNIVERSE.  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  all  other  occurrences,  there  is  a  repetition  of  the  same  events ;  that 
■which  now  takes  place  has  taken  place  in  previous  ages,  times  innumerable, 
and  will  again  take  place  times  infinite.  About  the  time  of  the  commence- 
ment of  Christianity  this  idea  appears  to  have  been  very  generally  prevalent, 
and  to  have  produced  the  most  pernicious  consequences.  It  was  thought  to 
be  unnecessary  to  address  the  Divinity  in  prayer,  inasmuch  as  "  everything 
revolves  with  unchanging  laws  in  one  eternal  circle," 

As  all  the  worlds  below  the  tenth  brahma-loka  are  occasionally  destroyed, 
the  totality  of  the  destruction  being  expressed  in  the  strongest  terms,  it  is  not 
right  to  say,  as  has  sometimes  been  assumed,  that  the  eternity  of  matter  is 
one  of  the  dogmas  of  Budha.  Relative  to  the  superior  worlds  that  are  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  same  school,  that  "  all  existences  are  but  a  mmgling,  and  then  a  sepa- 
ration of  the  mingled." 

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

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


I)  2 


II.  THE  VARIOUS  ORDERS  OF  SENTIENT 
EXISTENCE. 

l.THE  PAS£-BUDHAS.— II.THE  RAHATS.— III.  THE  D^WAS.— IV.  THE  BRAH.MAS.— V.  THE 
GANDHARWAS.-VI.  THE  GARUNDAS.— VII.  THE  NAGAS.— VIII.  THE  YAKAS.— IX.  THE 
KHUMBANDAS.— X.  THE  ASURS.— XI.  THE  RAKSHAS.— XII.  THE  PRETAS.— XIII.  THE 
INHABITANTS  OF  THE  NARAKAS,  OR  PLACES  OF  SUFFERING. 

As  all  the  systems  of  worlds  are  homogeneous,  so  are  the 
orders  of  bemg  by  whom  they  are  inhabited  ;  the  various 
distinctions  that  are  now  presented  being  only  of  temporary 
duration.  AVith  the  excej^tion  of  those  beings  who  have 
entered  into  one  of  the  four  paths  leading  to  nirwana,  there 
may  be  an  interchange  of  condition  between  the  highest  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  dewas  or  brahmas 
and  "  the  teacher  of  the  three  worlds,"  who  is  supreme. 


II.    ORDERS    OF    SEXTIENT    EXISTENCE.  37 

Exclusive  of  the  supreme  Budhas,  the  various  orders  of 
intelligence  include — 1.  Pas^-Budhas.  2.  Rahats.  3.  Dewas. 
4.  Brahmas,  5.  Gandharwas.  6.  Garundas.  7.  Nagas. 
8.  Yakas.  9.  Khumbandas.  10.  Asiirs.  11.  Eakshas. 
12.  Pretas,  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  suj)erior  classes  are  dewas, 
brahmas,  and  men.  Among  men  appear  sidhas,  who  can 
perform  wonders  by  the  aid  of  herbs  and  other  medicinal 
substances  and  preparations  ;  widyadharas,  who  can  exercise 
the  same  powers  by  the  aid  of  mantras,  or  charms ;  and 
rishis,  who  can  exercise  the  same  powers  through  the  prac- 
tice of  certain  rites  and  austerities.  These  orders  are  divided 
into  five  gati,  or  conditions  : — 1.  Dewa,  divine.  2,  Manusya, 
human.  3.  Preta,  monstrous.  4.  Tirisan,  brute.  5.  Niraya, 
infernal. 

I.  The  Pase-Budhas  are  sages  of  wondrous  power,  who 
never  appear  at  the  same  time  as  a  supreme  Budha ;  yet  in 
the  kalpa  in  which  there  is  no  supreme  Budha  there  is  no 
Pase-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  Nagasena,  the  Pase-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  the  supreme  Budhas  it  produces  greater  merit  by 
sixteen  times  sixteen  than  when  given  to  them.  The  su- 
preme Budhas  reveal  the  paths  leading  to  nirwana  to  all 
beings ;  but  the  Pase-Budhas  can  only  obtain  nirwana  for 
themselves.  They  cannot  release  any  other  being  from  the 
miseries  of  successive  existence.  They  cannot  preach  the 
perfect  bana,  even  as  the  dumb  man,  though  he  may  have 
seen  a  remarkable  dream,  cannot  explain  it  to  others ;  or  as 


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  follow  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  become  extinct  in  the  tree 
that  has  been  cut  down  by  the  root,  or  the  principle  of  life 
in  the  seed  that  has  been  exposed  to  the  influence  of  fire. 
The  mind  of  the  rahat  is  incapable  of  error  upon  any  subject 
connected  with  religious  truth ;  though  he  may  make  mis- 
takes upon  common  subjects,  or  from  allowing  the  faculty  of 
observation  to  remain  in  abeyance.  There  are  five  great 
powers  that  the  rahat  possesses  : — 1.  Irdhi,  or  the  power  of 
working  miracles ;  he  can  rise  into  the  air,  overturn  the 
earth,  or  arrest  the  course  of  the  sun.  2.  The  power  to  hear 
all  sounds,  from  whatever  being  proceeding.  3.  The  power 
to  know  the  thoughts  of  other  beings.  4.  The  power  of 
knowing  what  births  were  received  in  former  ages.  5.  The 
power  of  knowing  what  births  will  be  received  by  any  being 
in  future  ages.  But  all  rahats  do  not  possess  these  powers 
in  an  equal  degree  of  perfection.  The  rahat  is  subject  to 
bodily  pain  ;  nevertheless,  his  mind  is  free  from  the  usual 
accompaniments  of  pain,  such  as  agitation,  sorrow,  or  unsub- 
missiveness  ;  as  the  trunk  of  the  tree  remains  unmoved  in  the 
storm,  though  the  branches  may  be  subject  to  violent  oscil- 


IT.    ORDERS    OF    SENTIENT    EXISTENCE.  3U 

lations.  This  high  state  of  privilege  was  sometimes  received 
in  an  instant ;  as  when  the  ascetic  Nigrodha  became  a  rahat 
whilst  his  hair  was  being  cut  off  to  prepare  him  for  the  re- 
ception of  the  priesthood.  But  in  other  cases  it  required  a 
long  and  laborious  exercise  of  discipline  ;  the  facility  of  ac- 
quirement being  ruled  by  the  amount  of  merit  received  in 
former  births.  In  the  earlier  ages  of  Budhism,  the  rahatship 
was  attained  by  females.  At  his  death,  the  rahat  invariably 
enters  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  other  mode  of  existence ;  the  concretive  power 
that  binds  together  the  elements  of  existence  is  now  wanting ; 
the  effect  ceases,  from  the  evanishment  of  the  cause.  To 
make  a  false  profession  of  the  attainment  of  rahatship  is  one 
of  the  four  crimes  that  involve  permanent  exclusion  from  the 
priesthood. 

III.  The  moment  that  man  loses  the  aid  of  induction,  and 
enters  into  the  unseen  world,  his  littleness  becomes  manifest ; 
and  yet  in  no  department  of  investigation  has  he  pursued  his 
course  with  more  complacency,  or  allowed  his  imagination  a 
revelry  more  unrestrained.  But  the  bolder  the  flight  he  has 
taken,  the  less  has  he  brought  conviction  to  the  minds  of 
those  who  have  listened  to  his  reveries  ;  as  all  his  creations 
are  only  a  rejDetition  of  what  any  one  may  see  in  the  every- 
day world  ;  or  they  are  airy  nothings ;  or  they  are  an  un- 
natural jumble  of  things  that  have  no  affinity,  and  can  never 
be  really  conjoined.  New  arrangements  he  can  form;  and 
when  he  has  accomplished  this  simple  task,  he  beguiles  him- 
self into  the  belief  that  he  has  emanated  a  new  existence. 
There  is,  therefore,  no  part  of  heathenism  that  is  less  inte- 
resting than  its  description  of  other  worlds  ;  and  in  no  light 
does  it  appear  so  absurd  as  in  its  accounts  of  the  creatures 
by  which  they  are  inhabited.  The  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  dewas  of  Budhism  do  not  inhabit  the  dewa-lokas  ex- 
clusively, as  in  the  world  of  men  there  are  also  dewas  of 


40  A    MANUAL    OF    UUDHISM. 

trees,  rocks,  and  the  elements.  They  resemble  the  saints  of 
the  Komanists,  or  the  kindi'cd  dii  minores  of  a  more  ancient 
faith,  as  they  are  beings  who  were  once  men  but  are  now 
reaping  the  reward  of  their  prowess  or  virtue.  They  re- 
side in  a  place  of  happiness ;  but  do  not  possess  the  higher 
attributes  of  divinity.  They  receive  birth  by  the  appari- 
tional  form,  arc  subject  to  various  passions,  and  in  size  are 
more  than  colossal  (2).  Their  number  must  be  incalculable 
by  the  numeration  of  mortals ;  as  many  myriads  of  myriads 
are  represented  as  being  present  when  Gotama  delivered 
the  discourse  called  Maha  Samaya,  in  the  hall  of  Kiitagara, 
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  Tawutisa,  previous  to  the  occa- 
sion upon  which  he  heard  the  sacred  bana  from  the  lij^s  of 
Gotama  (by  wliich  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  j)leasiu'es  he 
had  so  long  enjoyed.  But  the  dewas  who  possess  a  greater 
share  of  merit  are  free  from  fear,  as  they  know  that  when 
they  are  re-born  it  will  be  in  some  superior  state  of  exist- 
ence. 

The  functions  of  the  dewas  are  of  varied  character,  and  in 
some  instances  inconsistent  with  the  powers  attributed  to  "  the 
three  gems."  They  endeavour  to  prevent  the  acquirement 
of  merit  by  those  whom  they  fear  will  supplant  them  in  the 
possession  of  the  various  pleasures  and  dignities  they  respec- 
tively enjoy  (3).  They  take  cognizance  of  the  actions  of  men, 
as  we  learn  from  the  legend  of  the  guardian  deities  (4).  They 
sympathize  with  those  who  act  aright,  as  in  the  case  of  the 
nobleman  Wisakha  (5)  ;  and  punish  those  by  whom  they 
themselves  are  injiu'ed(6),  or  those  who  insidt  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.    ORDERS    OF    SENTIENT    EXISTENCE.  41 

that  inhabit  our  earth,  and  are  perceptible  to  the  senses  ;  and 
it  would  agree  better  with  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  dewas  and  other  supernatural  beings  we 
meet  with  in  works  called  Budhistical  were  known  at  its  first 
promulgation.  All  the  accounts  of  his  interviews  with  dewas 
and  brahmas,  as  well  as  those  which  represent  these  agencies 
as  listening  to  his  words  and  doing  him  homage,  must,  it  is 
unnecessary  to  say,  have  been  the  product  of  a  more  recent 
age.  It  is  possible  that  he  may  have  enunciated  the  mun- 
dane system  now  attributed  to  him,  and  have  spoken  of  other 
worlds,  which  his  disciples  peopled  with  imaginary  beings, 
in  deference  to  vulgar  prejudice  or  from  pride  of  office, 
making  them  ancillary  to  the  exaltation  of  the  sage  in  whose 
glory  they  so  largely  participated.  There  is  the  greater 
reason  to  believe  that  this  class  of  legends  has  been  grafted 
upon  Budhism  from  a  foreign  source ;  as  nearly  the  whole  of 
them  may  be  traced  to  opinions  that  are  common  to  almost 
every  school  that  arose  among  the  Hindus  in  the  period  that 
succeeded  the  age  of  Gotama.  We  have  a  similar  process  in 
the  hagiology  of  all  the  ancient  churches  of  Christendom ; 
and  in  the  traditions  of  the  Jews  and  Mussulmans,  which 
came  not  from  the  founders  of  the  systems,  but  from  the 
perverted  imaginations  of  their  followers  in  after  days. 

In  some  instances  the  names  of  the  dewas  and  brahmas  are 
the  same  as  those  we  meet  with  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  their  adoration  or  as  the  object  of  their 
prayers.     The  honour  that  the  Budhists  who  best  understand 


42  A    MANUAL    OF    BXJDHISM. 

their  religion  pay  to  the  dewas  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  the  dewas)  in  nearly  every  village  in 
the  Singhalese  provinces  of  Ceylon;  but  there  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  ;  wliich  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  unrcflective  mind. 

There  is  little  to  excite  the  affection  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  the  general  comfort. 
But  the  Budhist  regards  the  world  as  being  under  the  go- 
vernance of  an  authority  over  which  the  dewas  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  suUenncss  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,  wc  have  a  parallel  to  the  envy 
with  which  the  gods  of  the  Greeks  looked  upon  the  advance- 
ment of  man  in  those  branches  of  knowledge  that  they  re- 
garded as  being  exclusively  their  own  heritage.     The  story 


II.    ORDERS    OF    SENTIENT    EXISTENCE.  43 

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

IV.  The  inhabitants  of  the  brahma-lokas  have  attained  to 
a  more  exalted  state  than  the  dewas.  In  the  worlds  in  which 
they  have  sensuous  enjoyment,  they  are  brighter  and  larger 
than  the  dewas,  have  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  that  of  men,  and  is  one  peculiar  to  themselves.  They 
are  insensible  to  heat  and  cold,  and  are  entirely  free  from 
sexual  passion.  They  have  attained  their  present  state  of 
exaltation  by  the  exercise  of  the  rite  called  dhyana ;  and 
when  the  age  allotted  to  them  has  passed  away,  they  may  be 
born  as  men,  as  animals,  or  in  any  other  world.  In  some  of 
the  worlds  they  are  self-resplendent,  traverse  the  atmosphere, 
and  have  purely  intellectual  pleasures.  In  the  arupa  worlds, 
four  in  number,  they  have  no  bodily  form.  In  all  the 
worlds,  except  one,  they  have  a  conscious  state  of  being ;  in 
one,  they  are  un'conscious  ;  and  in  another,  they  are  in  a  state 
"  not  fully  conscious,  nor  yet  altogether  unconscious." 

The  chief  of  the  brahma-lokas,  Sampati  Maha  Brahma  (8), 
continually  exercises  the  four  following  volitions:  1.  Of 
friendship ;  thus  wishing.  May  all  beings,  having  received 
the  same  merit  as  myself,  enjoy  an  equal  reward.  2.  Of 
compassion ;  thus  wishing.  May  all  beings  be  released  from 
the  four  hells,  and  become  happy.  3.  Of  tenderness ;  thus 
wishing,  May  all  who  are  born  in  the  brahma-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  thiee  worlds, 
Budha. 

V.  The  Gandharwas  reside  in  the  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  nagas. 

VII.  The  Xagas  reside  in  the  loka  under  the  Trikuta 
rocks  that  support  Meru,  and  in  the  waters  of  the  world  of 
men.  They  have  the  shape  of  the  spectacle-snake,  with  the 
extended  hood  (coluber  naga);  but  many  actions  are  attri- 
buted to  them  that  can  only  be  done  by  one  possessing  the 
human  form.  They  are  demi-gods,  and  have  many  enjoy- 
ments ;  and  they  are  usually  represented  as  being  favourable 
to  Budha  and  his  adherents  ;  but  when  their  wrath  is  roused, 
their  opposition  is  of  a  formidable  character.  If  their  name 
be  derived  from  the  root  naga,  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  ]\Ianij3ur,  who  are  said  to  be 
universally  dreaded  for  the  devastations  they  commit  upon 
the  inhabitants  of  the  plains  ;  and  it  is  possible  that  the 
mythological  nagas  may  have  had  their  origin  in  the  fears 
produced  by  the  ravages  of  the  ancient  mountaineers.  Ano- 
ther name  by  which  they  are  known,  nayas,  bears  a  consider- 
able resemblance  to  that  of  the  vrjiceg,  naiades  of  the  Greeks, 
who  also  resided  in  rivers,  lakes,  and  streams.  "  As  vigilant 
as  a  naya  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. 

VIII  The  Yakas  are  not  to  be  classed  with  devils,  though 
this  is  their  po]5ular  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  dewas,  as  many  of  the  acts  of  the  dewas 
might  be  attributed  to  them,  without  any  ai3j)earance  of  im- 
propriety (9).  The  Singhalese  have  a  great  dread  of  their 
power,  and  in    times    of    distress   the    yakadura,   or    devil- 


II.    ORDERS    OF    SENTIENT    EXISTENCE.  45 

dancer,  is  almost  invariably  called  upon  to  overcome  their 
malignity  by  his  chaunts  and  charms  ;  btit  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  authority  of  their  ruler,  "  even  as  in  the  kingdom  of 
Magadha  the  thieves  rebel  against  the  king  and  his  ministers," 
their  enmity  is  to  be  overcome  by  exorcism  not  by  sacrifice. 
The  dwelling-place  of  the  yakas  is  not  in  the  narakas  ;  so 
that  they  are  not  spirits  condemned  to  ceaseless  torments  like 
the  devils  of  revelation ;  they  are  found  in  the  earth,  and  in 
the  waters,  and  form  one  section  of  the  guards  round  the 
mansion  of  Sekra.  They  marry,  and  delight  in  dances, 
songs,  and  other  amusements  ;  their  strength  is  great ;  and 
some  of  them  are  represented  as  possessing  splendour  and 
dignity.  There  are  instances  in  which  they  have  entered  the 
paths  that  lead  to  nirwana  ;  and  in  one  birth,  after  he  became 
a  candidate  for  the  Budhaship,  Gotama  was  himself  a  yaka. 
After  his  reception  of  the  Budhaship,  there  came  to  him  one 
night,  when  his  residence  was  on  the  eagle-peak  near  Baja- 
gaha,  the  guardian  deities  of  the  four  quarters,  attended  by  a 
large  retinue.  "  Some  of  the  yakas  worshipped  him  and  sat 
down ;  others  sat  down  after  having  had  pleasing  conversa- 
tion with  him  ;  others  merely  bowed  themselves  with  elevated 
clasped  hands  and  sat  down;  some  announced  their  names 
and  race ;  and  others  sat  down  in  silence.  When  they  were 
seated,  their  great  king,  "VVessawano,  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  Budlia, 
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  which  cause 
irreligion,  and  they  are  dissatisfied  and  displeased  with  these 
doctrines.  My  lord,  there  are  disciples  of  Budha  who  reside 
in  solitary  parts  of  forests,  free  from  noise  and  tumult,  in 
quiet  and  retirement,  remote  from  men.  In  those  retired 
places  demons  of  great  power  reside,  who  are  opposed  to 
the  doctrines  of  Budha.  Therefore,  my  lord,  to  placate 
them,  learn  the  dtanatiya  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  atanatiya  defence."  After  it  had 
been  recited,  the  demon  king  declared,  that  "  if  any  priest 
or  priestess,  male  or  female  disciple,  fully  and  perfectly 
learn  this  defence,  none  of  the  amanusa  (not-men),  no  male 
or  female  yaka,  &c.,  will  approach  him  with  an  evil  design, 
whether  walking,  standing,  sitting,  or  reclining." — Rev.  D. 
J.  Gogerly,  Ceylon  Friend,  iii.  21. 

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

X.  The  Asurs  reside  under  Meru  (10).  There  were  for- 
merly contests  carried  on  between  them  and  the  dewas  of 
Tawutisa,  but  when  Majiamanawakaya  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 
Pali  writings,  to  the  seizure  of  the  sun  and  moon  by  the 
asurs  Rahu  and  Ketu.  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.    ORDERS    OF    SENTIENT    EXISTENCE.  47 

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

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

XL  The  Rakshas  resemble  the  yakas  ;  but  they  have  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  Pretas  inhabit  the  Lokantarika  naraka  (11). 
In  appearance  they  are  extremely  attenuated,  like  a  dry  leaf. 
There  are  some  pretas  that  haunt  the  places  near  which  they 
had  formerly  lived  as  men ;  they  are  also  found  in  the 
suburbs  of  cities,  and  in  places  where  four  ways  meet. 


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  will  be  born  in  these  worlds  (12).  To  tell 
the  fearfulness  of  their  affliction  is  difficult ;  it  is  like  the 
joining  together  of  all  evil  things  ;  it  is  not  possible  rightly 
to  declare  it.  A  priest  having  asked  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  he  shall  be 
pierced  by  a  hundred  spears.  This  is  done  ;  but  at  noon  the 
monarch  is  told  that  the  criminal  still  lives  ;  he  is  astonished 
to  hear  it,  but  commands  that  he  be  pierced  by  a  hundred 
more.  In  the  evening  he  is  told  that  he  is  not  yet  dead,  and 
he  commands  that  the  punishment  be  repeated.  Thus  the 
criminal  is  pierced  by  300  spears.  Can  that  which  he  en- 
dures therefrom  be  understood  ?"  The  priest  replied,  "  The 
pain  produced  by  one  single  spear  would  be  exceedingly 
severe  ;  how,  then,  is  it  possible  for  any  one  to  understand 
the  pain  that  would  be  produced  by  the  piercing  of  300 
spears?"  After  receiving  this  reply,  Budha  took  up  a 
handful  of  small  pebbles  from  the  ground,  and  said  we  might 
affirm  that  the  great  Himala  is  ten,  twenty,  or  a  thousand 
times  larger  than  those  stones  ;  but  that  it  would  not  be  an 
adequate  comparison.  "  In  like  manner,"  he  continued,  "  as 
this  handful  of  stones  is  inadequate  to  show  forth  the  extent 
of  the  great  Himala,  so  is  the  pain  produced  by  the  piercing 
of  300  spears  inadequate  to  show  forth  the  greatness  of  the 
misery  of  the  narakas." 

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


II.  ORDERS  OF  SENTIENT  EXISTENCE.  49 

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


1.    The  Pase  Budhas. 

Before  this  privilege  can  be  obtained,  there  must  have  been  the 
practice  of  the  paramitas,  or  prescribed  virtues,  during  two  asankya- 
kap-lakshas  ;  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  in  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  permutation  of  letters 
contracted  into  pachcheko  and  pachche  (in  Singhalese,  pase)  signifies, 
severed  from  unity  (with  supreme  Budhahood)  :  and  is  a  term  apjilied  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  nibbana  of 
one  and  the  advent  of  the  succeeding  supreme  Budha,  and  attains  nibbana 
without  rising  to  supreme  Budhahood. — Tumour's  Mahawanso. 


50  A    MANVAL    OF    BUDHIS^f. 

treasures,  and  a  kela  of  beautiful  attendants.  In  one  of  our  years 
the  dewas  breathe  216  times,  which  is  18  times  in  one  of  our 
months,  and  once  in  100  hours.  In  one  hundred  of  our  years  they 
eat  once. 

3.   The  Legend  of  Lomasa  Kasyapa. 

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  oflfer  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  woiild  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,  Avhere  he  accomplished  the  requisite 
amount  of  merit,  and  was  afterwards  born  in  a  brahma-loka.  This 
rishi  Avas  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.    ORDERS    OF    SKNTIENT    EXISTENCE.  51 

that  in  every  birth  he  received  as  a  human  being,  he  was  kind  to 
all  sentient  existence. 

4.    The  four  Guardian  Dewas. 

When  Sekra  is  seated  ujion  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  dewas  ;  on  the  day 
of  the  new  moon,  the  sons  of  the  four  dewas  ;  and  on  the  day  of 
the  full  moon,  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 ;  by  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  oifer  flowers  and  lamps  in  their  places  of  worship ;  so  many 
say  bana,  hear  bana,  or  invite  others  to  hear  it ;  so  many  make 
offerings  to  the  dagobas,  the  sacred  trees,  and  the  images  of  Budha  ; 
so  many  perform  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  vermillion,  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    BUDIITSM. 

by  all  the  dewas  in  Tawutisa  to  the  distance  of  10,000  yojanas.  In 
this  manner,  when  Sckra  has  assembled  the  dewas,  and  seated  him- 
self in  the  hall  of  Suddharmma,  these  are  the  principal  acts  of  the 
four  guardian  deities  ;  they  come  to  the  earth,  observe  the  merit 
acquired  by  men,  and  having  recorded  it  in  the  golden  books,  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,  remaining  four  months  at  each  place, 
and  exercising  the  form  of  meditation  called  maitri-bhawana.  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,  until  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  was  walking  in  the  hall  of  ambulation,  he  saw  a  dewa  near 
the  steps  at  the  entrance,  weeping.  On  asking  who  he  was,  he 
said  that  he  was  the  dewa  who  resided  in  the  tree  midhata,  near 


II.  ORDERS  OF  SEXTIENT  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  25urpose,  cut  down  a  na-tree,  that  grew  within  the  sacred 
enclosure,  which  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  peoi^le."  The  citizens, 
on  receiving  this  intelligence,  as  the  priest  Avithout  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,  tliat  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.  {Saclharm- 
maratnakare). 

1.    The  Legends  of  Kisaioacha  and  Nalikera. 

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    BUDIIISM. 

his  abode  in  a  grove  belonging  to  Dandaki,  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  completely  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  bo  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- 


II.    ORDERS    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  ornaments,  at 
which  the  people  were  still  more  pleased ;  but  this  was  succeeded 
by  a  shower  of  weapons  that  cut  their  flesh ;  then  by  showers  of 
white  burning  charcoal,  that  emitted  neither  smoke  nor  flame,  which 
was  succeeded  by  a  fall  of  stones,  and  then  by  sand  so  fine  that  it 
could  not  be  taken  up  in  the  hand,  which  continued  to  fall  until  it 
covered  the  whole  country  to  the  depth  of  87  cubits.  The  ascetic, 
the  noble,  and  a  certain  merchant  who  received  merit  through  the 
assistance  he  rendered  to  his  mother,  were  the  only  persons  saved. 
i^Amdwatuni) . 

In  a  former  age,  Nalikera  reigned  in  Kalinga,  and  at  the  same 
time  500  brahmanical  ascetics  took  up  their  abode  in  the  forest  of 
Himala,  where  they  lived  upon  fruits,  and  dressed  themselves  in 
the  bark  of  trees  ;  but  they  had  occasionally  to  visit  the  villages,  in 
order  to  procure  salt  and  condiments ;  and  in  the  course  of  their 
wanderings  they  came  to  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  brahraans  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  will  have  to  be  endured  during 
many  hundreds  of  thousands  of  years.  These  things  were  like  an 
iron  piercing  the  ears  of  the  king,  and  he  resolved  that  he  would 


56  A    MANUAL    OF    BUUHIS>r. 

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  as  you  like  you 
can  take  home,  as  it  is  all  provided  for  you  alone.  You  derided 
me  before  the  people,  and  this  is  your  reward."  So  saying,  he 
ordered  his  ruflfians  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  CO  yojanas  was  covered  with  sand  to  the  depth  of  87 
cubits.      (^Amdtvaturd). 

8.  Sampati  Malta  Brahma. 

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

9.    The  Yahds. 

There  are  Yakas  in  the  Avorld  of  men  as  well  as  those  which 
reside  upon  Mervi.  They  die  here,  and  passingaway  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.    ORDERS    OF    SKNTIF.NT    EXISTENCR.  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  by  a 
storm,  and  were  carried  along  until  they  arrived  at  a  certain  island. 
In  the  morning  they  set  about  preparing  their  food,  but  could  find 
no  kind  of  fuel  except  red  sandal-wood,  as  there  were  no  other 
trees  in  the  forest.  One  of  them,  when  this  was  discovered,  said  to 
his  companions,  "  We  may  go  further,  but  can  find  nothing  more 
valuable  than  red  sandal-wood ;  so  it  will  be  well  for  us  to  heave 
our  present  cargo  overboard,  and  load  our  ship  with  this  timber, 
four  inches  of  which  are  worth  a  lac  of  treasure."  The  others 
were  willing  to  follow  this  advice,  and  many  trees  were  cut  down. 
But  there  were  yakas  in  that  island,  who  became  angry  with  the 
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  became 
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  him  coming,  they  became  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  completion,  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 
riiksha,  to  preserve)  :  other.?,  who  cried  out,  Let  us  cat,  were  denominated 
from  that  expression  yakshas  (from  yaksha,  to  eat). — Wilson's  Vishnu  Pu- 
rana.  The  word  yaksha  may  have  some  afHuity  to  the  Hebrew  vp^,  to  lay 
snares. 


58  A    MANUAL    OF    BUDIIISM. 


10.   The  Asurs. 


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

1 1 .    Tlie  Pretas. 

The  inhabitants  of  the  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 
them,  as  if  it  were  dried  up.  Were  a  rishi  to  try  to  pour  all  the 
water  of  the  five  great  rivers  into  their  mouths,  before  they  could 
taste  a  drop  of  it,  it  would  be  dried  up,  by  the  heat  proceeding  from 
their  bodies.  All  beings  except  the  Bodhisals  are  subject  to  the 
miseries  of  this  birth. 

*  "The  (Tamul)  nations  of  Ceylon  believe  thai  in  the  earliest  wars  of  the 
<;otls,  three  of  the  peaks  of  Maha  Meiu  were  thrown  down  and  driven  to 
different  parts  of  the  world :  one  of  them  is  Koniswara-parwatiya,  or  Trin- 
comalec,  which  thenceforth  became,  equally  with  Kailasa,  the  abode  of  Siva." 
— Forbes'  Ceylon.  The  Hindu  tradition  is  of  a  somewhat  different  character. 
"  At  the  mavriai;c  of  Shivu  and  I'arvutce  all  the  ^ods  were  present,  and  the 
heavens  -were  left  empty.  Sei/.iiic;  this  o])iiortiinity  I'uvnnii,  the  f;<>d  of  the 
\vinds,  flew  to  Sumeru,  broke  tlie  summit  of  the  mountain,  ;ind  hurled  it  into 
the  sea,  when  it  became  the  island  of  Lanka  (Ceylon)." — AVard's  Hindoos. 


ir.    ORDERS    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  by  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  from  the  weeping  and  lamentation  of  their  relatives,  and  it 
is  no  advantage  to  them  when  their  merits  are  proclaimed. 

A  preti,  who  had  two  sons,  one  day  left  them  near  the  gate  of  the 
city  of  Anuradhapura,  whilst  she  roamed  through  the  streets  to  seek 
food.  The  sons,  seeing  a  priest  about  to  enter  the  city  to  receive 
alms,  requested  that  if  he  met  with  their  mother  he  would  inform 
her  that  they  were  very  hungry.  The  priest  asked  how  he  was  to 
know  their  mother,  when  they  described  her  to  him,  and  gave  him 
a  certain  root,*  by  which  he  would  acquire  the  power  of  seeing  the 
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  off"al  in  the  street  of 
the  butchers,  and  he  delivered  to  her  the  message  from  her  sons. 
On  hearing  it,  she  enquired  how  he  could  see  her,  when  he  informed 
her  of  the  root ;  but  out  of  compassion  she  snatched  it  from  his 
hand,  as  she  knew  that  by  its  infiuence  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  Avith  an  equal  flame,  held  in  the  left 
hand.  If  he  has  taken  life  in  a  former  birth,  or  committed  any 
other  great  crime,  he  must  remain  in  the  naraka  until  he  has  re- 
ceived the  entire  punishment  that  is  due.  The  tormentors  throw 
him  down  on  the  iron  floor,  and   cleave  him  with  an  axe.     They 

*  The  roots  of  certam  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    OV    nUDIIISM. 

fasten  him  with  his  feet  upwards  and  head  downwards  to  a  chariot 
of  fire,  and  urge  him  onward  with  a  red-hot  goad.  He  ascends  in 
the  flame,  and  is  then  cast  down  ;  he  is  enclosed  in  the  Lohokumba 
hell ;  he  is  covered  all  over  with  foam,  like  a  grain  of  rice  in  the 
oven ;  he  is  now  up,  now  down,  and  now  on  one  side  ;  and  he  dies 
not  until  the  punishment  he  must  receive  for  his  demerit  is  com- 
plete. (^Bdla-pcmdhita-sutra-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  parts,  is  ex- 
posed to  an  intense  fire  ;  they  weep,  and  send  fortli  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  from  a  snake,  an  elephant,  or  a  lion,  or 
some  punishment  awarded  by  the  king  ;  from  this  he  wishes  to  be 
released,  and  yet  at  the  same  time  he  feai's  death.  Again,  a  man 
has  a  dangerous  tumour,  which  the  surgeon  is  prepared  to  remove 
by  the  application  of  caustic  or  the  use  of  some  sharp  instrument ; 
this  man  wishes  to  be  relieved  from  the  pain  of  the  tumour,  but 
still  dreads  the  operation.  Again,  a  poor  man  in  prison  is  sent  for 
by  some  great  ruler,  and  is  ushered  into  his  presence  that  he  may 
be  set  at  liberty;  this  nian  Avishes  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  ]no- 
nounccs  over  him  a  charm,  that  the  force  of  the  poison  may  be 
overcome  ;  when  coming  to  himself,  and  on  tlie  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, 
though  they  have  no  satisfaction  in  the  situation  in  which  they  are 
placed,  like  all  other  beings,  fear  death.     {^Milinda  Prasiia). 

Upon  one  occasion  Milinda  said  to  Nagasena,  "  You  affirm  that 


II.    ORDERS    OF    SENTIENT    EXISTENCE.  61 

■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  wdthin  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  karma  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  whom  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  w^as  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  BRAHMAS  COME  TO  INHABIT  THE  EARTH.— THEIR  SPLENDOUR.— ITS  LOSS.— THE 
FORMATION  OF  THE  SUN  AND  MOON.-THE  DEGENERACY  OF  THE  BRAHMAS.— 
THE  ORIGIN  OF  THE  FOUR  CASTES. 

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


III.    PKIMITIVE    INHABITANTS    OF    THE    EARTH.  G3 

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

In  the  ages  previous  to  the  present  Maha  Bhadra  kalpa,  a  kela- 
laksha  of  worlds  was  destroyed  by  fire,  in  which  destruction  the 
Great  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,  and  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  mighty  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  kali:)a 

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


64  A    MANUAL    OF    BUDIIISM. 

would  be  honoured  by  the  presence  of  five  Budhas.  Then  taking 
the  five  robes,  alms-bowls,  Sec,  they  returned  to  their  resiiective 
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 
great  that  there  was  no  necessity  for  a  sun  or  a  moon.  Thus,  no 
change  of  seasons  was  known  ;  there  was  no  difi'crence  between 
night  and  day  ;  and  there  w^as  no  diversity  of  sex.  Throughout 
many  ages  did  the  brahmas  thus  live,  in  all  happiness,  and  in 
mutual  peace,*  There  was  afterwards  the  formation,  upon  the 
surface  of  the  earth,  of  a  peculiar  substance  like  the  scum  that 
arises  upon  the  surface  of  boiled  milk  ;  but  it  was  free  from  all  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,  sliould  be  brought  into 
existence. 

Tlie  whole  of  the  brahmas  assembled  together  ;  and  after  ex- 
pressing to  each  other  their  regret  for  the  loss  of  the  privileges 
they  had  once  enjoyed,  they  determined  upon  forming  a  sun.  By 
the  power  of  their  united  karma  this  was  effected  ;  and  the  shining 
body  thus  produced  was  called  surya,  from  sura,  might,  and  wurya, 
energy.     The  name  of  Sun-day  was  given  to  the  day  upon  which 

*  "  The  beings  who  were  created  by  JJrahma,  of  the  four  castes,  were  at 
first  cudo\\cd  with  righteousness  and  perfect  faith ;  they  abode  wherever  they 
l)leased,  unchecked  by  any  impediment ;  their  hearts  ^\•erc  free  from  guile ; 
tlicy  were  pure,  made  free  from  soil,  by  observance  of  sacred  institutes.  In 
their  sanctified  minds  llari  dwelt ;  and  they  were  filled  with  perfect  wisdom, 
by  wliich  they  contemphited  the  glory  of  Vishnu." — Wilson's  Vishnu 
Pun'uia. 


III.    PRIMITIVE    INTIABITAXTS    OF    THE    KARTH.  G5 

this  luminary  was  formed.  Before  the  assembly  had  dispersed,  the 
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  they  gave  the  name  of  Monday.  Upon  the  five  subsequent 
days,  they  caused  the  five  planets  to  appear  in  order,  viz.,  Kuja, 
Budha,  Guru,  Sekra,  and  Sa^ni ;  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  there 
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 
Avho  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 
away  as  much  rice  as  sufficed  for  many  days.  By  degrees  an  outer 
integument  was  formed  upon  the  grain,  then  a  coarse  husk,  and  at 
last,  when  it  had  been  cut  down  it  was  not  renewed.  This  loss  oc- 
casioned the  necessity  of  setting  limits  to  the  places  where  it  grew, 

*  Bardosaues  in  the  second  century  taught,  that  the  inhabitants  of  the 
world  came  out  of  the  forming  hand  of  God  pure  and  incorrupt,  endued  with 
subtil,  ethereal  bodies  and  spirits  of  a  celestial  nature.  But  when  in  process 
of  time,  the  prince  of  darkness  had  enticed  men  to  sin,  then  the  Supreme 
(iud  permitted  them  to  fall  into  sluggish  and  gross  bodies,  formed  of  corrupt 
matter  by  the  evil  principle. — Mosheini,  Eccles.  Hist. 


66  A    MANUAL    OF    HUDHISM. 

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  evil  may  be  eradicated  ;  and  we  will  give  thee  a 
portion  of  our  grain  for  support."  By  the  suffrages  of  all  present 
this  individual  was  elected  to  be  the  supreme  ruler ;  on  which  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  Avould  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  himt- 
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.  .T.  Pott  supposes  that  Xerxes  is  a  compound  of  the  Zend  ksathra, 
king  (with  the  loss  of  the  t),  and  ksahya,  also  meaning  king,  the  original 
fonn  of  shah. 


Til.  rRi;\rrTivE  iniiabttantr  of  the  eartti.  bi 

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


68  A    MANUAL    OF    BUDHISM. 

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

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


III.    PRIMITIVE    INHABITANTS    OF    THE    EARTH.  G9 

his  arms,  Kshatriyas  sprung ;  so  from  liis  thigh,  Vaisyas  ; 
from  his  foot  Sudras  were  produced:  all  with  their  females. 
The  lord  of  creation,  viewing  them,  said,  '  What  shall  be 
your  occupations  ? '  They  replied,  '  We  are  not  our  own 
masters,  oh  God !  command  us  what  to  undertake.'  Viewing 
and  comparing  their  labours,  he  made  the  first  tribe  superior 
to  the  rest.  As  the  first  had  inclination  for  the  divine 
sciences  (brahma  veda)  therefore  he  was  Brahmana.  The 
protector  from  ill  (kshayate)  was  Kshatriya.  He  whose 
profession  (vesa)  consists  in  commerce  ;  which  promotes  the 
success  of  wars,  for  the  protection  of  himself  and  of  mankind  ; 
and  in  husbandry  and  attendance  upon  cattle,  he  called 
Vaisya.  The  other  should  voluntarily  serve  the  three  tribes, 
and  therefore  he  became  a  Sudra ;  he  should  humble  himself 
at  their  feet."*  There  was  caste  also  among  the  Egyptians, 
Colchians,  Iberians,  Medes,  Persians,  and  Etrureans  ;  and 
in  the  new  world  it  was  found  among  the  Peruvians  and 
Mexicans. t  ''  Wherever  tribes  are  mentioned,"  says  Nieb- 
uhr,  "  in  ancient  history,  before  an  irresistible  change  of 
circumstances  led  to  democratical  institutions,  there,  so  fiir 
as  anything  can  be  discovered  of  their  nature,  a  difference 
either  of  caste  or  of  national  descent,  is  clearly  apparent. 
The  former  existed  indisputably  among  the  earliest  Attic 
tribes,  which  must  be  conceived  to  have  been  anterior  to  the 
Ionian  emigration,  the  nobles,  peasants,  and  craftsmen  :  it  is 
less  clear  in  the  four  Ionic  tribes."  Among  the  Spartans  this 
system  is  most  frequently  to  be  noticed.  Almost  all  their 
trades  and  occupations  were  hereditary,  as  those  of  cooking, 
baking,  mixing  wine,  flute-playing,  SccX  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 


*  Colehrookc,  Miscellaneous  Essays,  ii.  178. 

t  Mill's  History  of  British  India  ;  Williinson's  Ancient  Egyptiuns. 

];  Miiller's  Dorians. 


70  A    MANUAL    OF    BUDHIS.M. 

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

The  establishment  of  caste  could  not  be  the  work  of  a 
moment.  For  a  length  of  time  after  the  principle  began  to 
be  manifested,  its  powder  Avould  be  comparatively  trifling  and 
its  restrictions  few.     It  Avould  be  regaidcd  rather  as  tending 

*  Grotc's  History  of  Greece. 

t  "  In  the  ancient  world  citizenship,  miless  specially  conferred  as  a  favour 
by  some  definite  law  or  charter,  was  derivable  only  from  race.  The  descen- 
dants of  a  foreigner  remained  foreigners  to  the  end  of  time  ;  the  circumstance 
of  their  being  born  and  bred  in  the  country,  was  held  to  make  no  change  in 
their  condition  ;    eommmiity  of  place  could  no   more  convert  aliens  into 

citizens  than  it  coidd  convert  domestic  animals  into  men Citizenship 

was  derived  from  race  ;  but  distinctions  of  race  were  not  of  that  odious  and 
fantastic  character  which  they  have  borne  in  modern  times ;  they  implied 
real  differences,  often  of  the  most  important  kind,  religious  and  moral. 
1 'articular  races  worsliipped  particular  gods,  and  in  a  jjarticular  manner. 
But  different  gods  had  different  attributes,  and  the  moral  asi)cct  thus  pre- 
sented to  the  contemplation  and  veneration  of  the  people,  could  not  but 

produce  some  effect  on  the  national  character Again,  particular  races 

had  ])articular  customs  w]ii(!h  afiectcd  the  relations  of  domestic  life  and  of 
l)ublic."— Arnold's  Thucydides. 

i  8mitli's  Keligion  of  Ancient  Britain. 


III.    miMITIVE    INHABITANTS    OF    THE    EAllTH.  71 

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

The  Brahmans  and  the  Budhists  agree  as  to  their  estimate 
of  the  number  of  the  castes.*  In  the  antediluvian  age  we 
have  nothing  that  answers  to  this  fourfold  division  ;  but  it  is 
possible  that  the  distinction  may  have  arisen  from  a  perverted 
account  of  the  solemn  prophecy  delivered  by  Noah  relative 
to  the  destinies  of  his  children.  In  this  light  Noah,  who  in 
the  earlier  ages  must  have  been  regarded  by  all  mankind 
with  profound  reverence,  would  be  represented  as  adum- 
brating the  Kshatriyas,  or  the  race  of  the  kings  ;  Shem, 
whose  "  God  was  blessed,"  would  be  made  to  represent  the 
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,  the  father 
of  Canaan,  "  cursed,"  and  "  the  servant  of  servants  unto  his 
brethren,"  would  be  prominently  exhibited  as  the  exemplar 
of  the  Sudras,  the  servile  race. 

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


*  In  Persia  there  was  a  similar  division  of  the  human  race.  "  The  whole 
system  of  Zoroaster  reposed  on  a  fourfold  division  of  castes  :  that  of  the 
priests,  the  warriors,  the  agriculturists,  and  the  artiticcrs  of  wluitever  deno- 
mination."— Zcndavesta,  i.  111. 


72  A    MAXUAL    OF    nUlJIIISM. 

is  called  a  priest,  the  Cliaklec  translator  renders  the  word  by 
Ji{^*7,  prince.  On  his  appointment  as  first  minister  of  the 
king,  Joseph  was  probably  admitted  into  the  sacerdotal 
tribe.  Among  the  Jews,  previous  to  the  time  of  David,  the 
high-priests  were  generally  considered  as  the  rulers  of  the 
peojale,  under  God  as  the  supreme  monarch  of  Israel ;  and 
the  Levites  appear  to  have  exercised  an  inferior  authority  in 
the  provincial  towns.  There  are  also  instances  in  after  times 
wherein  the  king's  ministers,  those  who  were  "  at  his  hand," 
are  called  priests.  2  Sam.  viii.  18  ;  xx.  23 ;  1  Kings  iv.  2  ; 
1  Chron.  xviii,  17.  The  priestly  office  was  hereditary  after 
the  time  of  Aaron.  Even  in  countries  where  other  offices 
were  not  hereditary,  there  appears  to  have  been  something 
like  caste  among  those  who  occupied  this  position  in  the 
state  ;  and  in  all  countries  where  caste  existed,  it  was  the 
most  notable  among  the  sages  and  priests.  The  high  priests 
of  Hephaestos  professed  to  have  registers  that  proved  their 
dignity  to  have  been  transmitted  through  341  generations, 
and  they  had  colossal  statues  of  this  number  of  individuals.* 
The  i^riests  among  the  Chaldaeans,  the  great  masters  of  astro- 
nomical science,  received  their  privileges  by  birthright.  In 
many  families  of  seers  among  the  Greeks,  a  knowledge  of 
the  future  was  considered  to  be  hereditary.  And  even  in  our 
own  times,  especially  among  less  cultivated  tribes,  such  gifts 
as  second  sight  are  supposed  to  be  transmitted  from  father  to 
child.  In  the  ancient  legends  of  the  Budhists,  in  which 
Brahmans  are  frequently  introduced,  they  are  represented  as 
being  jJrime  ministers,  privy  counsellors,  philosophers,  sooth- 
sayers, conjurors,  astrologers,  fortune-tellers,  physicians,  and 
ascetics. t  It  Avas  acknoAvledgcd  by  Gotama  that  in  some 
ages  the  Brahmans  are  superior  to  the  Kshatriyas ;  and  if  a 
supreme  Budlia  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. 

tThc  priests  of  Egypt  resembled,  in  many  respects,  the  character  i;iven  of 
the  ancient  Brahmans,  inasmuch  as  they  were  judges,  physicians,  and  astro- 
logers. 


III.    miMITlVE    INHABITANTS    OF    THE    EAliTir.  73 

tlic  office  of  preceptors  ;  and  some  of  tlicm  niaintainecl  them- 
selves by  the  offering  of  sacrifices  and  oblations,  by  the 
practice  of  medicine,  or  the  consulting  of  the  planets.  They 
were  thus  the  professors  of  the  various  branches  of  science 
said  to  have  been  revealed  by  the  chief  Brahma,  from  whom 
all  the  sciences  are  supposed  to  be  derived,  such  as  astrology, 
magic,  astronomy,  &c."  In  the  Dasa-brahma-jataka,  Gotama 
is  represented  as  relating  the  history  of  a  certain  noble,  Wid- 
hiira,  who  in  a  former  age  informed  Korawya,  king  of  the 
city  of  Indupat,  in  Kuru,  that  there  were  ten  kinds  of 
Brahmans.  "1.  There  arc  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  j)roclaim. 
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, o.  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  bell  their  fiesh  ;  and  follow 


74  A    MANUAL    OV    DUDllIsM. 

other  practices  of  a  similar  kind.  8.  There  are  others  who 
carry  about  different  kinds  of  bowls  and  other  utensils  to  sell ; 
they  also  remain  near  places  to  which  persons  are  accustomed 
to  resort  for  trade,  and  obtain  from  them  five  hundred  or  a 
thousand  pieces  of  money,  for  escorting  thcni  through  wild 
places  ;  thus  they  gain  their  livelihood  after  the  manner  of 
men  who  break  into  houses  to  steal.  9.  There  are  others 
who  live  like  the  savages  of  the  wilderness,  killing  and  eating 
the  flesh  of  hares,  guanas,  deer,  and  things  that  live  in  the 
water,  as  tortoises,  &c.  10.  There  are  others  who  profess  to 
be  released  from  evil  desire,  and  to  be  ready  to  release  others 
also.  On  account  of  their  Avish  to  gain  abundance,  they  re- 
commend to  kings  to  present  the  sacrifice  called  yaga ;  and 
if  a  king  can  be  found  willing,  they  place  him  upon  a  golden 
couch,  and  anoint  his  head  with  holy  water,  saying,  that  this 
will  take  away  the  consequences  of  his  sins  j  then  the  couch, 
and  the  carpet  upon  which  he  has  sat,  his  robes  and  orna- 
ments, all  fiiU  to  the  share  of  the  Brahmans  who  have  con- 
ducted the  ceremony."  These  are  the  words  of  an  adversary, 
or  they  would  lead  us  to  conclude  that  the  ancient  Brahmans 
were  something  like  the  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.),  they  are  called 
"  the  agricultural  and  mercantile  tribe."  This  would  inti- 
mate that  the  distinction  was  not  made  until  the  social 
polity  had  been  in  existence  some  time,  and  become  coni- 
13acted ;  for  although  there  must  have  been  commerce,  in  the 
shape  of  barter,  during  the  earliest  ages,  a  considerable 
period  would  elapse  before  the  merchant  had  gained  sufficient 
wealth  to  cause  his  occupation  to  be  looked  upon  as  respect- 
able. In  the  time  of  Gotama  Budha  the  merchants  are  re- 
presented as  being  a  very  infiuential  class.  They  traded  to 
great  distances  in  caravans,*  and  had  to  exercise  much  dis- 

*  'Hic  rtmaik  of  llccicii  (llibt.  lies.  Asiatic  Nations,  ii.  270)  is  jiot  cor- 


Tir.    PRIMITIVE    INHABITANTS    OF    THE    EAR  III.  (O 

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

It  is  the  more  usual  course  for  the  cultivators  of  the  soil 
to  be  regarded  as  forming  the  noblest  class  of  the  people, 
next  to  those  who  hold  rank  as  hereditary  princes  ;  they  are 
the  eupatrids ;  they  form  the  timocracy ;  and  it  is  from  them 
the  rulers  of  the  state  are  chosen ;  as  delegates  of  the  king, 
when  the  government  is  monarchical,  or  as  temporary  chiefs, 
when  it  is  an  aristocracy.  The  circumstances  of  those  who 
reside  in  the  country,  whether  as  proprietors  or  as  labourers, 
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  the  Spartans  carried  their 

rect,  that  "  the  conveyance  of  merchandise  by  means  of  a  caravan,  as  in 
other  countries  of  the  cast,  continued  always  foreign  to  the  practice  of 
India." 


7G 


A    MANUAL    OF    BUDIIIS.M. 


disdain  of  all  manual  occupations  so  fiir  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  them  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  Avell  as  the 
school  of  the  soldier.  Cato  says,  the  countryman  has  the 
fewest  evil  thoughts.  In  him  the  whole  stock  of  the  nation 
is  preserved  ;  it  changes  in  cities  where  foreign  merchants 
and  tradesmen  are  wont  to  settle,  even  as  those  who  are  na- 
tives remove  withersoever  they  are  lured  by  gain.  In  every 
country  where  slavery  prevails  the  frcedman  seeks  his  main- 
tenance by  occupations  of  this  kind,  in  which  he  not  unfrc- 
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  ;t  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  Avcre  the 
means  of  the  acquirement  of  this  wealth  in  the  position  of 

*  The  Thvacian  chiefs  also  lichl  it  disgraceful  to  cultivate  the  earth  ;  Avar 
and  robbery  were  with  them  the  only  paUis  to  honour.  On  the  other  hand, 
the  earlier  llonians  were  eminently  an  agricultural  people. 

t  "  Traffic  and  money  lending  are  satyiintrita  ;  even  by  them,  when  he  is 
deeply  distressed,  may  the  15rahman  support  life." — ilan"u,  Inst.  iv.  6.  But 
to  tlie  Persians,  buying  and  selling  ajjpeared  to  be  a  mean  practice,  as  tlu-v 
thought  it  impossible  to  carry  it  on  without  falsehood  and  cheating  ;  and 
when  Cyrus  heard  that  the  Lacedaemonians  had  a  regular  market  at  Sparta, 
he  expressed  great  contempt  for  the  nation.— Herod,  i.  153.  When  the 
Lydians  revolted  against  Cyrus,  he  was  advised  by  Crorsus  to  enforce  upon 
them  the  wearing  of  effeminate  clotliing,  the  practice  of  music,  ami  shop- 
keeping,  as  by  this  means  they  wouhl  become  women  instead  of  men. — lb.  i. 
1-5.5.  Kleon,  the  tanner,  and  llyperbolus,  the  lamp-maker,  are  greatly  de- 
rided by  Aristophanes  for  presuming  lo  engage  in  politics. 


IIT.     PRIMITIVE    INHABITANTS    OF    THE    EAIITII.  77 

princes.  We  may  also  learn  from  the  same  fact  that  an  ex- 
tensive commerce  must  have  been  carried  on  in  these  pro- 
ductions, at  an  early  period  after  the  deluge. 

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

The  Budhist  lesrends  asrree  with  revelation  in  teachino;  that 
all  men  were  originally  of  one  race  ;  but  with  this  truth  they 
have  mixed  up  the  error  that  the  aborigines  of  mankind  were 
many.  There  is  also  an  agreement  with  the  Scriptures,  in 
the  statement  that  men  were  originally  pvire,  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 


A    MANXJAT,    or    BmJIISM. 


seems  to  l)c  impossible  Avithout  calling  in  the  aid  of  some  su- 
pernatural poAver  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  the  origin  of  the  intellectual 
powers,  and  their  extinction  at  death,  is  not  transmigration. 
There  is  caste  among  the  Budhists  of  Ceylon,  but  this  is  con- 
trary to  the  tenets  of  the  founder  of  their  religion ;  and  their 
notions  on  the  subject  of  that  which  constitutes  the  ego,  the 
individual  man,  have  been  modified  in  a  similar  manner ;  the 
custom  on  the  one  part,  and  the  popular  notion  on  the  other, 
being  homogeneous  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  the  qualities  he 
would  require  in  the  woman  who  aspired  to  be  his  wife,  his 
royal  father  directed  his  principal  minister  to  go  into  the 
great  city  of  KapilaAvastu,  and  to  enquire  there  in  every 
house  after  a  woman  possessed  of  these  good  qualities,  shew- 
ing at  the  same  time  the  prince's  enumeration  of  the  neces- 
sary virtues,  and  uttering  two  stanzas,  of  the  following  mean- 
ing :  "  Bring  hither  the  maiden  that  has  the  required  qua- 
lities, whether  she  be  of  the  royal  tribe,  or  the  brahman 
caste  ;  of  the  respectable,  or  of  the  plebeian  class.  ]\[y  son 
regardcth  not  tribe,  nor  family  extraction  :  his  delight  is  in 
good  qualities,  in  truth,  and  in  virtue  alone." 

With  the  Brahmans,  caste  is  primeval,  essential,  immutable, 
and  of  divine  appointment.  But  according  to  the  Budhists 
there  Avas  at  first  no  distinction  of  caste  ;  all  the  inhabitants 
of  the  earth  Avere  of  one  and  the  same  race.  When  the  dis- 
tinction arose,  it  Avas  accidental ;  or  it  Avas  embraced  by  the 
progenitors  of  the  race  of  their  own  free  Avill ;  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  Avere  admitted  into  tlie  priesthood  ;  and  Avhen  so 
admitted,  the  loAvest  Sudra  held  equal  rank  and  received 
(Mjual  honours,  Avith  the  Brahman  or  the  Kshatriya.  That 
Avhich  gives  to  caste  its  real  importance,  and  by  which  it  is 


nr.    PRIMITIVE    INHABITANTS    OF    THE    EAUTH.  79 

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


80  A    MANUAL    OF    BUDIIISM. 

getlulncss,  by  -which  his  caste  was  discovered.  In  the  same 
Jiitaka,  the  Sadol,  or  Chandahi,  is  represented  as  one  who  is 
born  in  the  open  air,  his  parents  not  being  possessed  of  the 
smallest  hut,  where,  as  he  lies  among  the  pots  when  his  mo- 
ther goes  to  cut  firewood,  he  is  suckled  by  the  bitch  along 
with  her  own  pups.  But  it  was  uniformly  declared  by  G6- 
tama  that  there  is  no  essential  difference  between  the  four 
tribes.*  It  having  been  said  that  alms  given  to  the  more 
honourable  castes,  punya-kshetrayo,  would  have  a  greater 
rcv/ard  than  when  given  to  the  man  of  mean  birth,  he  com- 
bated the  assertion,  and  said,  that  as  in  wet  weather  the  hus- 
bandman sows  on  the  hills,  and  during  the  dry  weather  in 
the  valleys,  and  at  all  times  in  the  ground  that  at  any  season 
can  be  irrigated  ;  so  the  man  who  wishes  to  be  blessed  in 
both  worlds  will  give  alms  to  all ;  as  he  alone  is  not  to  be  re- 
garded as  honourable  who  can  only  boast  of  his  birth  and 
worldly  eminence.  At  another  time  he  declared  that  when 
the  man  of  low  caste  attains  nirwuna,  his  reward  is  the  same 
as  that  of  the  man  of  high  caste  ;  thus,  Avhcn  the  festive  hall 
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  diflcrence  of  colour  can  be  per- 
ceived. 

The  immediate  disciples  of  Gotama  propounded  similar 
doctrines  upon  the  subject  of  caste.  The  Madhura-sutraf 
was  spoken  by  INIaha  Kachano,  son  of  the  Brahman  prohita 
of  the  king  of  Ujein,  soon  after  the  death  of  Gotama  Budha  ; 

*  In  the  Aj^s^ri''^'i--s^itt'm,  addressed  by  Biidha  to  two  descendants  of  an 
ilkistvious  Erahman,  Wascttho,  there  is  this  sentence.  "  Descendants  of 
Wiisettho  !  even  a  Khattiyo,  who  has  sinned,  in  deed,  word,  or  thought,  and 
become  a  heretic  ;  on  account  of  that  heresy,  on  the  dismemberment  of  his 
frame  at  his  death,  he  is  born  in  the  tormenting,  everlasting,  and  uninduralile 
heU.  Such  is  also  the  fate  of  the  Brahmo,  the  Wesso,  and  the  Suddo,  as 
well  as  of  the  Sumano,  or  ascetic.  But  if  a  Khattiyo  lead  a  righteous  life,  in 
deed,  word,  and  thought ;  and  be  of  the  true  or  supreme  faith  ;  by  the  merit 
of  that  faith,  on  the  dismemberment  of  his  body  at  death,  he  is  reproduced 
in  the  felicitous  suggaloka  heavens." — Turnour,  .Tourn.  As.  Soc.  Aug.  1838. 

t  The  whole  of  this  sutra  appears  in  the  Colombo  Observer,  March  11, 
1844,  translated  from  the  Pali  by  Mr.  Louis  do  Zoyza,  then  a  student  in  the 
native  institution  at  Cotta,  wul'vr  the  care  of  the  Church  Missionaries,  and 
afterwards  piiucipal  translator  to  the  government  of  Ceylon. 


in.    PRIMITIVE    INHABITANTS    OF    THE    EARTH.  81 

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

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

G 


82  A    MANir.VL    UF    HUUH ISM. 

yellow  robes,  <Jfec.,  shall  become  a  priest,  he  himself  will  rise 
from  his  royal  seat  out  of  respect  to  that  priest,  present  him 
with  gifts,  and  protect  him  ;  "  for  his  former  appellation  has 
disaj^peared  ;  he  is  no  longer  a  Kshatriya,  a  Brahman,  a 
Vaisya,  or  a  Sudra ;  he  is  become  a  sramana  priest."  "  What 
think  yon,  then,  great  king,"  demanded  Maha  Kachano,  "  if 
this  be  the  case,  are  not  these  four  castes  eqnal  to  each  other  ; 
or  what  is  your  opinion  on  this  point  ?"  "  Assuredly,"  said 
the  monarch,  "  this  being  the  case,  they  are  all  equal ;  I  do 
not,  my  lord,  perceive  any  difference  between  the  four 
castes." 

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


II  r.    miMITIVE    INHABITANTS    OF    THE    EAKTII.  S;5 

Scottish  Highlanders  ;  but  this  institution  differs  from  caste, 
and  has  many  features  that  are  peculiar  to  this  singular  race. 

Under  almost  every  asjiect  in  which  caste  can  be  viewed, 
its  influence  is  most  pernicious.  Its  restraints  extend  to 
nearly  every  act  of  social  intercourse,  and  its  existence  is 
eternal.  No  power  of  intellect,  no  ingenuity,  no  wealth,  no 
official  rank,  no  personal  merit  of  any  description  whatever, 
can  break  through  the  formidable  barrier  it  has  established. 
It  is  a  deadly  incubus,  exerting  its  power  every  moment, 
throughout  century  after  century,  upon  the  minds  of  a  great 
proportion  of  the  people.  It  defies  all  government ;  it  robs 
the  state  of  the  best  energies  of  many  of  its  most  able  sub- 
jects ;  it  scowls  at  all  innovation  ;  there  can  be  no  change,  no 
improvement,  wherever  it  ensconces  in  its  strength ;  no 
power  can  coerce  it ;  and  were  it  possible  for  a  universal 
monarch  again  to  reign,  with  all  the  influence  that  the  legends 
give  him,  even  this  mightiest  of  rulers  would  be  unable  to 
change  the  caste,  or  in  any  important  particular  alter  the 
social  position,  of  one  single  individual  among  the  countless 
millions  of  his  subjects.  Yet  if  a  numerous  population  be 
any  evidence  of  a  nation's  power,  it  must  be  apparent,  that 
when  the  state  is  prevented  from  employing  the  intelligence 
of  any  j)art  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  poAver  to  the  fullest  extent,  are  beings  so  rude,  de- 
graded, and  licentious,  that  they  deserve  all  the  insults  they 
receive,  as  their  vices  place  them  without  the  pale  of  hu- 
manity ;  and  that  they  do  not  in  reality  feel  their  degrada- 
tion, as  all  but  the  very  lowest,  (and  even  the  very  lowest 
has  something  upon  which  he  prides  himself),  are  as  tena- 
cious of  their  rights  as  the  proudest  of  the  twice-born  Brah- 
ihans.  But  can  anything  be  a  stronger  argument  in  favour 
of  the  abolition  of  this  baneful  institution  ?  Unless  it  can 
be  proved  that  these  VvTctched  beings  have  an  inherent  dc- 

g2 


84  A    MANUAL    OF    BUDHISM. 

pravity  more  malignant  in  its  nature  than  that  which  is  pos- 
sessed by  other  men,  it  is  evident  that  the  meanness  or  im- 
morality with  which  they  are  charged  must  be  the  result  of 
hereditary  wrong,  and  that  vmder  other  circumstances  their 
character  would  have  been  changed.  And  is  it  not  a  glorious 
privilege  we  possess,  in  being  enabled  to  tell  these  outcastes 
that  by  the  great  Ruler  of  all  they  are  watched  with  the 
same  care,  and  regarded  with  the  same  affection,  as  the  rest 
of  mankind  ? 

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

The  entire  spirit  of  Christianity  is  opposed  to  the  system 
of  caste.  The  revelations  that  are  made  in  the  sacred  Scrip- 
tures relative  to  the  oneness  of  mankind  are  most  emphatic  ; 
and  their  immense  value  can  only  be  understood  by  those 
who  have  seen  the  slave  of  the  west  or  the  outcaste  of  the  east, 
in  the  fullness  of  his  degradation.  The  apostle  Paul  de- 
clared on  INIars'  hill,  that  God  "  hath  made  of  one  blood  all 
nations  of  men  for  to  dwell  on  all  the  face  of  the  earth;" 

•  Hough's  History  of  Chiistianity  in  India. 


in.    PRI5IITIVE    INHABITANTS    OF    THE    EARTH.  00 

and  wherever  the  love  of  God  is  felt  in  its  power  and  purity, 
there  will  be  an  effort  to  raise  every  individual  within  the 
sphere  of  its  influence  to  the  highest  pinnacle  of  moral  and 
social  dignity  he  can  possibly  attain.  Were  it  knoAvn  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  all ;"  that  "  in 
lowliness  of  mind  each  is  to  esteem  another  better  than  him- 
self;" and  that  "  whatsoever  we  would  that  men  should  do 
unto  us,  we  are  to  do  unto  them;"  as  a  necessary  conse- 
quence, there  would  be  one  holy  brotherhood  throughout  the 
world,  whilst  cruelty,  oppression,  and  bondage,  would  be 
things  unknown.  We  have  all  proceeded  from  one  pro- 
genitor ;  we  have  all  one  common  nature ;  we  are  all  re- 
deemed by  the  same  precious  blood  ;  we  have  all  the  same 
Father  in  heaven ;  and  unto  all,  upon  equal  terms,  mercy 
is  ofiered,  as  we  are  all  transgressors  of  the  law.*  The 
meanest  outcaste,  by  an  individual  recumbency  upon  the 
atonement,  may  receive  the  testimony  that  his  iniquities  are 
forgiven ;  and  may  know,  by  the  Spirit's  witness,  that  he  is 
joined  in  a  mystical  union  with  Christ,  "  the  brightness  of 
God's  glory  ;"  and  when  his  mortal  shall  put  on  immortality 
he  will  be  welcomed  to  heaven  with  angelic  symphonies  more 
sweet  than  ever  yet  were  thrown  from  harp  or  lute  by  min- 
strel's hand,  when  even  kings  with  their  guerdons  have 
listened,  not  again  to  descend  to  some  lower  position  after 
the  lapse  of  mighty  ages,  but  to  live  for  ever  and  for  ever 
full,  unutterably  full,  of  all  that  is  glorious  and  good. 

*  All  this  was  beautifully  set  forth  by  one  of  the  Mosaic  institutions. 
"  The  rich  shall  not  give  more,  and  the  poor  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   BUDHAS    WHO   PRECEDED   GOTAMA. 

C40TAMA  Bo'dHISAT  RESOLVES  UPON  BECOMING  A  BUDHA :  RECEIVES  VARIOUS 
BIRTHS:  EXPRESSES  THE  WISH  HE  HAD  FORMED.  — MANY  THOUSANDS  OK 
BUDHAS  APPEAR.— GOTAMA  BODHISAT  RECEIVES  THE  ASSURANCE  THAT  HE 
WILL  BECOME  BUDHA.— THE  TWENTY-FOUR  BUDHAS  WHO  IMMEDIATELY  PRE- 
CEDED GOTAMA.-THE  FIVE  BUDHAS  OF  THE  PRESENT  KALPA;  KAKUSANDA, 
KONaGAMANA,    KASYAPA,    g6tAMA,    and    MAITKl. 

The  Budhas  appear  after  intervals  regularly  recurring,  in  a 
series  that  knows  neither  beginning  nor  end.  It  is  supposed 
by  the  Singhalese  that  all  traces  of  the  Budhas  previous  to 
(:»6tama  have  been  lost,  with  the  exception  of  such  jjarticu- 
lars  as  Avere  revealed  resj)ecting  them  by  the  great  teacher  or 
his  inspired  discij^les  ;  and  they  maintain  that  the  acts  they 
performed,  and  the  doctrines  they  taught,  can  be  learnt  from 
no  other  source.  But  it  is  thought  by  many  orientalists, 
that  Gotama  was  only  the  reviver  of  a  system  that  had  been 
previously  taught  by  more  ancient  sages.  In  the  inscription 
upon  the  great  bell  at  Rangoon,  it  is  stated  that  along  with 
the  eight  hairs  of  Gotama  enshrined  in  the  dagoba  of  the 
temple  to  which  it  is  attached,  there  are  "  the  three  divine 
relics  of  the  three  deities"  who  were  his  immediate  prede- 
cessors. Fa  Hian  mentions  a  great  toAvn  in  Oude,  in  the 
neighbourhood  of  Eama's  celebrated  city,  Ayodhya,  Avhich 
contained  "  the  entire  bones"  of  Kasyapa,  or  "  the  relics  of 
his  entire  body."  This  agrees  with  the  Singhalese  state- 
ment relative  to  the  same  Budha,  that  after  his  cremation  the 
bones  of  his  body  still  presented  an  unbroken  skeleton  ;  and 
the  coincidence  is  the  more  remarkable,  as  the  same  circum- 
stance   is  not  related    concerning    any  other  Budha.     The 


IV.    THE    BUDHAS    WHO    PRECEDED    GOTAMA.  8/ 

Chinese  traveller  also  mentions  certain  sectaries,  some  of 
whom  worshipped  the  Avhole  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-house  to  be  erected,  and  money  was  given  for 
the  lamps  of  the  four  Budhas.  It  may  have  been  with  the 
intention  of  placing  themselves  at  as  great  a  distance  as  pos- 
sible from  the  sectaries,  that  the  followers  of  Gotama  asserted 
that  he  was  avroSi^aicToe,  teaching  the  same  truths  as  the  former 
Budhas,  but  deriving  his  knowledge  from  the  intuitive  power 
he  received  when  he  became  Budha,  and  not  from  either 
reason  or  tradition. 

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

The  date  of  the  appearance  of  the  three  Budhas  who  pre- 
ceded Gotama  has  been  calculated  by  Major  Forbes  (Journ. 
As.  Soc.  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  hist,  who  were  Brahmans. 


88  A    MANUAL    Ol'    IfUDIIISM. 

principally  upon  the  supijosition  thut  Kakusancla  appeared 
at  the  commencement  of  the  present  kalpa,  and  that  the 
INIaha  Bhadra  kalpa  of  the  Budhists  is  the  same  as  the  Kali 
yug  of  the  Brahraans ;  but  neither  of  these  ideas  can  be 
made  to  agree  with  the  system  as  it  is  received  in  Ceylon. 
It  may  be,  that  Gotama  presented  himself  to  the  world  as 
the  successor  of  men  whose  claims  to  supreme  avithority  were 
tlieu  acknowledged  ;  but  I  have  not  yet  met  with  any  wcll- 
aiithcnticated  data  of  their  doctrines  or  deeds. 

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

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

In  Hodgson's  "  Illustrations  of  the  Literature  and  Reli- 
gion of  the  Buddhists  (Serampore,  1841),"  the  names  of  143 
Budhas  are  given,  com^jiled  from  the  Lalita  Vistara,  Kriya 
Sangraha,  and  Baksha  Bhagavati.  The  names  in  this  list  do 
not  agree  with  those  of  the  Budhas  who  are  known  in  Cey- 


IV.    THE    BUDIIAS    WHO    rUECEDED    GOTAMA.  8'J 

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


1.    The  Era  of  Resolution. 

The  kalpa  in  which  we  now  Hve  is  called  Maha  Bhadra.  In  the 
ages  that  were  conchided  twenty  asankya-kap-lakshas  previous  to 
this  kalpa,  there  was  not,  for  the  space  of  a  kap-asankya,  any 
supreme  Budha  ;  so  that  there  was  no  acquirement  of  merit,  nor 
any  attainment  of  a  higher  order  of  existence,  except  by  the  beings 
who  in  the  kalpas  previous  to  these  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  Budha  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    BUDIIISM. 

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  become  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,  until  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  tlie  forest,  until  he  was 

*  This  statement  does  not  agree  with  that  which  is  afterwards  deehucd  ; 
as  it  will  be  seen  that  there  were  many  Bodhisats  who  became  Eudha,  in  the 
time  that  elapsed  between  this  period  and  the  appearance  of  Gotama. 


IV.     THE    BUDHAS    WHO    TRECKDEn    GOTAMA.  91 

;it  so  gTcat  a  distance  from  his  attendants,  that  he  became  ahunied  : 
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  v/hen 
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-born  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  ac(iuainted 
with  all  the  sciences.     Near  the  rock  Eraka,  but  then  called  Munda, 


92  A    MANUAL    OF    BUDIIISM. 

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  evils  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.  From  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  hundreds   of 


IV.    THE    BUDHAS    WHO    PRECEDED    GOTAMA.  9o 

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,  G6- 
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  all  his  treasures,  expressing 
at  the  same  time  his  earnest  expectation  that  when  the  necessary 
qualifications  were  received,  he  should  himself  become  a  Budha. 
After  this  he  was  re-born  in  a  brahma-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  which  387,000  Budhas 
appeared,  Gotama  Bodhisat  expressed  his  wish  to  become  a  Budha. 
This  was  the  period  called  wakj)ranidhana. 


94  A    MANUAL    OF    DUPIIISM. 

."5.    The  Era  of  Nominafion  ;  including  the  History  of  the  Budhas 
n:ho  preceded  G6tama. 

In  tlic  fourtli  asankya-kap-laksha  previous  to  the  present  Maha 
Bluulra  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  woidd 
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  Kammawati ;  his  father  w's 
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  ;  l:c 
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, 
Bliadra  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  Wijitawichakrawartti. 

*  Relative  to  each  of  the  twenty-four  Budhas  we  have  : — His  name  ;  liis 
birthplace  ;  the  names  of  his  father  and  mother  ;  tlie  Icngtli  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  Bod- 
hisat. Some  of  these  allusions  cannot  be  imderstood  until  the  legend  of  the 
life  of  CJutama  Budlia  has  been  read.  In  the  greater  niunbcr  of  instances,  I 
have  not  copied  these  names  from  my  MS.,  as  their  insertion  would  be  of  no 
possible  use. 


IV.    THE    BUDIIAS    "WHO    rRKCEDKD    GOTAMA.  9') 

In  the  succeeding  asankj-a-kap-laksha,  in  the  Sarananda  kal])a, 
four  Budhas  appeared  ;  Mangala,  Sumana,  Rewata,  and  Sobhita. 
In  the  lime  of  the  first  of  these  Budhas,  the  name  of  Gotania  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,  Pivumatura  ;  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  Wara-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-brali- 
mana,  Susima-tapasa,  and  Sekradewendra. 

In  the  Manda-kalpa,  96  kalpas  previous  to  the  present,  there  was 
one  Budha,  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,  K^syapa,   Gotama,   and   Maitrif.      The  first 

*  Pali,  bhadcia,  from  bhaddi,  excellence. — Tumour's  Annals. 

f  "  There  are  at  Varanasi  (Benares),  according  to  the  dreams  of  the  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  MekhaKi ;  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  Rodhisat  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,  Budhajuna  ; 
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.  He  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. 
Shiikya,  after  becoming  Ihulha,  when  he  visited  Varanasi,  paid  respect  to 
the  thrones  of  his  three  predecessors  by  circumambidating  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  chiss  of  the  Kagyur.  Some  weaUliy 
Tibetans  delight  to  keep  the  images  of  these  1000  Budhas,  made  in  silver  or 
other  metal,  and  to  pay  respect  to  them." — Csoma  Koriisi. 


IV.    THE    BUDHAS    WHO    PllECEPED    GOTAMA.  97 

• 

this  individual  will  become  a  sujDreme  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  Bodhisat  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  burnt,  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.     {SadharmmaratnaMri). 


H 


V.  g6tama  bodhisat:  his  virtues  and  states 

OF  BEING. 

THE  TEN  PARA MITAS.— THE  QUALIFICATIONS  AND  ADVANTAGES  OF  THE  b6dHISAT. 
—THE  FIVE  HUNDRED  AND  FIFTY  BIRTHS.— THE  SUJATA  JATAKA.— THE  APPAN- 
NAKA  JATAKA.— THE  MUNIKA  JATAKA.— THE  MAKASA  JATAKA.— THE  GUNA  JA- 
TAKA.—THE  TINDUKA  JATAKA.  — THE  ASADRISA  JATAKA.— THE  WESSANTARA 
JATAKA. 

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

In  the  discourses  that  were  delivered  by  Gotama,  he  occa- 
sionally referred  to  the  2-1  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    VIRTUES,    ETC.  99 

aiice  occurred,  to  refer  to  some  similar  event  that  had  taken 
place  in  previous  ages,  in  which,  the  same  persons  were  actors, 
dwelling-  more  particularly  upon  the  part  he  himself  had 
taken  in  the  several  transactions.  From  these  relations  the 
work  called  by  the  Singhalese  Pansiya-panas-jataka-pota,  or 
the  Book  of  the  Five  Hundred  and  Fifty  Births,  was  com- 
piled. "  The  work  known  by  this  title,"  says  the  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  the  greater  j)^i't  of  it,  which  is  exceedingly 
popular,  not  on  account  of  the  peculiar  doctrines  of  Budhism 
contained  in  it,  for  these  are  but  incidentally  referred  to,  but 
from  its  being  a  collection  of  amusing  stories  which  they 
believe  to  be  unquestionably  true.  The  copy  of  the  Pali 
comment  now  before  me  is  written  on  olas  29  inches  long, 
having  9  lines  on  a  page,  and  occupies  1000  leaves  or  2000 
pages.  The  text  itself  is  very  scarce  ;  my  copy  was  made 
from  one  in  the  possession  of  the  late  chief  priest  of  the 
Matura  district,  Bowilla ;  it  contains  340  pages  of  9  lines 
each,  written  on  olas  23  inches  long.  It  is  named  Jataka 
Gatha,  or  Birth  Stanzas,  although  a  large  proportion  of  them 
has  no  reference  (independent  of  the  comment)  to  any  birth, 
being  general  maxims  or  miscellaneous  observations.  Each 
of  the  first  one  hundred  Jatakas  consists  of  a  single  verse  of 
four  lines  ;  but  some  of  the  remainder,  being  histories,  are 
much  longer,  the  last  one,  or  history  of  king  Wessantara, 
occupying  40  pages.  The  comment  comprises — 1.  The  oc- 
casion upon  which  the  verse  was  spoken.  2.  A  story  illus- 
trating it,  affirmed  to  have  been  related  at  the  time  by  Budha, 
detailing  circumstances  which  occurred  to  him  and  the  parties 
respecting  whom  the  verse  was  spoken,  in  a  previous  birth. 
3.  A  philological  explanation  of  the  Avords  and  sense  of  the 
stanza,  the  verse  or  verses  being  mostly  inserted  at  length 

H  2 


100  A    MANUAL    or    BUDIIISM. 

This  last  is  not  translated  into  Siglialcsc,  except  partially  in 
the  first  Jataka,  as  being  unintelligible  to  the  mere  Singhalese 
reader." 

The  Singhalese  translation,  so  far  as  it  extends,  appears  to 
be  a  correct  and  literal  rendenng  of  the  Pali  original.  I 
have  read  the  greater  part  of  it,  and  brought  a  copy  to 
England,  intending  to  read  the  whole,  but  have  not  yet 
found  leisure  to  accomplish  the  task.  Reckoning  a  page  to 
contain  9  lines,  with  about  100  letters  in  each  line,  it  extends 
to  2400  pages.  I  have  not  made  much  use  of  it  beyond  the 
present  chapter.  At  my  request,  my  native  pundit  made  an 
analysis  of  the  number  of  times  in  which  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  dewa  of  a  tree  43  ;  a  religious  teacher  26 ; 
a  courtier  24  ;  a  prohita  brahman  24  ;  a  prince  24  ;  a  noble- 
man 23  ;  a  learned  man  22  ;  the  dewa  Sckra  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  foAvl  5 ;  a 
slave  5 ;  a  golden  eagle  5  ;  a  horse  4 ;  a  bull  4  ;  the  brahma 
INIaha  Brahma  4  ;  a  peacock  4  ;  a  serpent  4  ;  a  potter  3 ;  an 
outcaste  3 ;  a  guana  3 ;  tAvice  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  kindurci.  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  the  schoolboy  is  little  aware,  as  he 
reads  of  the  wit  of  the  fox  or  the  cunning  of  the  monkey,  that 
these  animals  become,  in  the  course  of  ages,  the  teacher  of  the 
three  worlds,  Budlia.  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  Hitopadesa,  is  well  known.  As  the  scene  of  these 
fables  is  laid  in  the  comparatively  modern  city  of  Pataliputra, 


V.     GOTAMA    BODHISAT  :    HIS    VIUTUKS,    ETC".  101 

whilst  that  of  the  Jatakas  is  almost  invariably  connected  with 
a  Brahmadatta,  king  of  Benares,  we  may  infer  therefrom  the 
su23erior  antiquity  of  the  Pali  collection.  The  Jataka-pota 
bears  a  considerable  resemblance  to  those  parts  of  the  Talmud 
that  are  described  as  consisting  of  "  aphorisms  and  moral 
sentiments,  illustrated  by  similes  and  parables,  and  also  by 
narratives,  sometimes  real  and  sometimes  fictitious."  These 
legends  are  interesting,  as  throwing  light  upon  the  manners 
and  customs,  and  upon  the  modes  of  thought,  that  were  pre- 
valent when  this  compilation  was  made,  or  in  the  ages  imme- 
diately previous  ;  as  there  is  a  boundary  of  verisimilitude 
beyond  which  the  wildest  imagination  cannot  pass.  One 
tale,  after  the  usual  manner  of  eastern  compositions,  presents 
the  opportunity  for  the  introduction  of  several  other  stories 
that  are  only  slightly  dependent  upon  the  principal  narrative. 
The  Singhalese  will  listen  the  night  through  to  recitations 
from  this  work,  without  any  apparent  weariness  ;  and  a  great 
number  of  the  Jatakas  are  familiar  even  to  the  women. 

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


1.    The  Virtues  and  Privileges  of  the  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  param4rtha,  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  Butlha, 


102  A  MANUAL  or  Bumiis.^i. 

was  first  cxcrciKcd,  the  thirty  p4ramitiis  were  practised  by  Gotama 
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  Chulla  Suttasoma, 
and  other  similar  births,  he  abandoned  vast  treasures  of  gold  and 
silver,  and  numberless  slaves,  cattle,  bufi'aloes,  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.  5.  In  the  Maha-janaka,  and  other  births,  he  performed 
things  exceedingly  diflScult  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  afifection.  10.  In  the  Sara,  and  other  births,  he  regarded 
with  an  equal  mind  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,  buflfalocs,  lands,  pearls,  jewels,  gold, 
and  silver,  or  that  which  may  be  regarded  as  a  possession,  is  the 


V.    GOTAMA    BODHISAT  :    HIS    VIRTUES,    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  dewa  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  fufilling 
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  efi'ect ;  and  it  is 
for  this  reason  that  of  his  own  free  will  he  passes  away  from  these 
lokas,  and  is  born  in  the  world  of  men.  Because  of  his  merit,  he 
might  always  be  born  in  a  dewa  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  upon  being  born  in  this  world  ;  when  his  death  takes 
place,  and  he  receives  birth  in  the  place  and  manner  upon  which  he 
had  previously  resolved.     This  kind  of  death  is  called  adhimukti  ; 


104  A    MANUAL    OF    BUDHISM. 

and  the  power  is  possessed  by  none  but  tliose  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  purjiose. 

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  bo 
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  born  as  a  woman.  3.  He  must  have  the  merit  that  would 
enable  him  to  become  a  rahat ;  all  evil  desire  must  be  destroyed. 


V.    GOTAMA    nonillSAT  :     HIS    VIRTUES,    ETC.  105 

4.  There  must  be  the  opportunity  of  ofFermg  to  a  supreme  Budha, 
in  whom  also  firm  faith  must  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  believe 
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  suflfer  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  birth,  but  the  Bodhisats  never.  2.  He  is  never  born  in  the 
Lokantarika  hell.  3.  He  is  never  born  in  the  Nijhamatanha  preta 
V  world.  4.  He  never  receives  the  Khuppipasa  preta  birth,  though 
\ll  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    lil'DIIISM. 

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  arupa  world,  as  in  those  states  there  is  no  acquisition  of  merit. 
12.  There  arc  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  scsamum  oil 
spread  out  on  the  surface  of  a  placid  lake.  He  was  never  indolent 
or  fearful,  but  at  all  times  exercised  the  most  determined  resohition  : 
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 
overfiowed  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  sjirinkling  the  water  on  the  land,  he  thought  in  this 

*  It  is  said  (Journ.  Bengal  As.  Soc.  1835),  that  in  the  island  of  Rambicc, 
near  the  coast  of  Arrakan,  there  are  the  remains  of  Eudhist  tcmpU's,  in 
which  arc  relies  of  (Jotama,  such  as  the  hair,  feathers,  bones,  &c.,  of  the 
several  creatures  whose  form  lie  assumed  incvioiis  to  his  becoming  a  man  ; 
but  according  to  tlie  Singlialese  auUiors  these  relics  must  luive  jierished  many 
)iundred  of  thousands  of  vears  ago. 


V.    GOTAMA    BODHTSAT  :     HIS    VIRTUES,    ETC.  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  tlie 
ten  virtues  were  fulfilled  with  equal  ability.  {Pujdioaliya ;  Su- 
dharmmaratnakdre). 

2.    The  Siijdta  Jdtaka. 

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 
this,  Budha  said,  "  It  is  to  no  purpose  to  weep  for  the  dead ;  a 
word  of  advice  is  given  to  those  who  weep  for  the  thing  that  is  past 
and  gone."     In  what  manner  ?     That  which  follows  is  the  relation. 

In  a  former  age,  when  Brahmadatta  was  king  of  Benares,  Bod- 
hisat  was  born  of  a  wealthy  family,  and  was  called  Sujata.  The 
grandfather  of  Sujata  sickened  and  died,  at  which  his  father  was 
exceedingly  sorrowful ;  indeed  his  sorrow  was  so  great,  that  he  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  Lavinium  had  a  legend  that  the  forest  in  which  their 
city  was  afterwards  built  took  fire  of  its  owai  accord,  when  a  fox  tried  to  ex- 
tinguish it  by  dipping  its  tail  in  water. 


108  A    MANUAL    OF    BUUIIISM. 

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,  buff'alo,  eat  and  drink!" 
The  people  perceived  his  folly,  and  said,  "  What  is  this,  Sujata  ? 
Can  a  dead  buff'alo  eat  grass  or  drink  water  ?"  But  without  paying 
any  attention  to  their  interference,  he  still  cried  out,  "  Oh,  buffalo, 
cat  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  bufflilo,  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  npon  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  Ajxinnaka  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  time  when  he  went  from  the  east  to  the  west,  and  from  the  west 
to  the  east.  In  the  same  city  there  was  another  merchant,  unwise, 
foolish,  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  refiected 
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  imwisc  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    BODIIISAT  :    HIS    VIRTUES,    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  dwelt  there  thought  that  if  he  could  persuade  them  to 
throw  away  their  water,  they  would  become  weak,  and  he  could 
then  devour  them.  In  order  to  effect  this  purpose,  he  caused  a 
magnificent  chariot  to  appear,  drawn  by  two  oxen,  white,  and  in 
every  respect  beautiful,  near  which  was  a  retinue  of  ten  or  twelve 
demons  (literally,  not  men),  armed  with  bows  and  other  weapons. 
Seated  in  the  chariot,  he  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  w'ay, 
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  w'ater  ;  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. 


no  A    MANUAL    OF    BODIIISM. 

Hut  where  are  you  going  in  such  order  with  your  train  of  wagons  :" 
The  merchant  said,  "  I  am  going  to  such  a  region."'  The  yaki'i 
asked,  "  What  have  you  in  these  wagons  and  in  these  ?  "  and  was 
answered,  "  Such  and  such  goods."  "  The  last  wagons,"  said  the 
yaki,  "  appear  to  come  on  very  heavily  ;  with  what  goods  arc  tliey 
laden?  "  and  when  the  merchant  replied  that  they  carried  water,  he 
said  that  he  had  done  well  to  bring  water  thus  far,  but  that  thence- 
forward there  would  be  no  benefit  in  conveying  it,  as  he  would 
meet  with  abundance,  so  that  it  would  be  better  to  break  his  water 
vessels,  and  spill  the  water,  by  which  means  the  wagons  would  be 
able  to  get  on  more  easily.  Then  saying  that  he  must  not  delay 
any  longer,  he  went  a  little  distance,  and  disappearing  returned  to 
his  demon-city.  The  unwise  merchant  listened  to  the  words  of  the 
yaka,  and  breaking  his  water  vessels  so  that  not  a  particle  of  water 
was  left,  he  drove  on.  But  they  did  not  meet  with  anything  like 
the  appearance  of  water  ;  the  men  became  exhausted  from  thirst ; 
and  when  evening  came,  they  untied  the  wagons  and  placed  them 
in  a  circle,  fastening  the  oxen  to  the  wheels ;  there  was  no  w'citer 
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,  "  Thei'e  is  no  water  in  this  desert ;  it  is  on  this  account 
tiiat  it  has  received  its  name  of  waterless  ;  this  person  has  fearless. 


V.    GOTAMA    BODHISAT  :     HIS    VIKTUKS,    KTO.  Ill 

red  eyes  ;  his  shadow  does  not  appear  ;  without  doubt,  the  unwise 
merchant  who  preceded  me  has  thrown  away  his  water,  so  that  tlie 
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  to  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,  apj^ears  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  500  wagons,  full 
of  goods,  w-ith  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 
them,  the  stoutest  of  whom  kept  guard  during  the  three  watches, 
until  the  dawn,  with  swords  in  their  hands.  The  next  day,  early 
in  the  morning,  when  the  men  and  oxen  had  again  been  refreshed, 
they  put  away  their  Aveak  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  returned  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  : 

"  ApannakanthCinamcke, 
Dutiyan  fihutakkikix, 
Etadanny;iyamcdhawi, 
Tanganheyadapannakan."* 

4.   The  Munika  Jataka. 

In  this  birth,  Bodhisat  was  a  bull.  He  had  a  younger  brother, 
who  one  day  complained  to  him  that  they  did  all  the  work  and 
lived  only  on  grass,  whilst  a  boar,  their  master  had  purchased,  was 
fed  on  all  kinds  of  dainties,  and  did  nothing.  But  liodhisat  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 ;  rcasoncrs  s])eak  diversely.  The  wise  man,  knowing  this,  takes  that 
wliich  is  immixod." — Friend,  ii.  20. 

t  This  legend  bears  a  considerable  resemblance  to  the  fable  of  "  the 
wanton  calf." 


V.    GOTAMA    BODHISAT  :    HIS    VIRTUES,    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  lion,  and  lived  upon  a  rock,  near  a 
small  lake,  surrounded  by  mud.  Upon  the  pasturage  which  the 
mud  afforded,  deer  and  other  animals  of  a  similar  species  were  ac- 
customed 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  remained,  without  a 
morsel  of  food,  when  a  jackal  came  near ;  and  though  he  was  at 
first  afraid,  yet  as  the  lion  informed  him  of  his  situation,  and  re- 
quested his  assistance,  he  assumed  courage,  and  making  a  channel 
for  the  water  to  come  from  the  lake  to  the  feet  of  the  lion,  he  thus 
softened  the  mud,  and  released  the  prisoner  from  his  confinement. 
The  lion  and  jackal,  with  their  families,  afterwards  lived  together 
for  some  time,  in  the  same  cave,  in  great  harmony. 

7.    The  Tinduka  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  to  rise,  saw 
what  they  were   about,  and  gave  the  alarm.     The  tree  was  soon 

I 


Ill  A    MANUAL    OF    TiTJniriSM. 

surrounded  by  people,  armed  with  sticks,  ■who  were  resolved  to 
wait  until  the  dawn,  and  then  kill  the  monkeys.  Information  was 
conveyed  to  the  king  that  his  tribe  were  in  this  predicament ;  so 
he  immediately  went  to  the  village,  and  set  fire  to  the  house  of  an 
old  woman.  The  people,  of  course,  ran  to  extinguish  the  flames, 
and  thus  the  monkeys  escaped. 

B.  The  Asadrisa  JdlaJca. 
In  this  birth,  Bodliisat  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  Bodliisat  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 
Avhich  he  became  enraged,  and  commanded  that  the  traitor  should 
be  apjjrehended.  But  Bodhisat  received  warning  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  dominions.  The  king  gave  orders 
that  he  should  be  admitted  into  the  royal  presence,  and  asked  what 
wages  he  would  require ;  and  when  he  was  answered  that  a  thou- 
sand masurans  would  be  a  reasonable  salary,  he  gave  his  promise 
that  this  sum  should  be  allowed.  The  king's  former  archers  were 
naturally  envious  that  a  mere  stranger  should  receive  an  allowance 
so  much  superior  to  their  own.  One  day,  the  king  having  entered 
the  royal  garden,  commanded  that  a  couch  should  be  placed,  and  a 
cloth  spread,  at  the  foot  of  a  mango  tree.  When  seated,  he  esi')ied 
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,  w^ho  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  neitlier  bow  nor  arrow- 
in  his  hand,  resolved  among  themselves,  that  if  he  were  to  request 
their  assistance,  they  would  refuse  him  the  use  of  their  w'capons. 


V.    COTAMA    liODIIISAT  :    HIS    VIRTUES,    ETC.  11.") 

Bodhisat  thou  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.  Eodhisat  gave  notice  that  as  the  arrow  would 
proceed  right  into  the  firmament,  it  would  be  necessary  to  wait  for 
its  return  with  a  little  patience.  An  arrow  was  then  shot,  which 
cleft  a  small  portion  from  the  mango,  then  went  to  the  other  world, 
and  was  seized  by  the  dewas.  Another  arrow  was  shot,  and  after 
some  time,  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 
times  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  which  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 
v^'ere  eating  rice,*  and  as  they  thought  within  themselves  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  tlic  eating  of  rice,  this  grain  being  the  principal  article  of  food  in  India. 
In  the  same  way,  fish  being  one  of  the  most  fa\oiirite  kinds  of  food  in  use 
among  the  Greeks,  the  word  uijjov  became  applied  to  all  things  that  were 
eaten  with  bread.  Our  own  word  "  meal,"  as  used  in  the  sense  of  a  repast, 
may  have  been  dc  rived  from  the  period  when  that  article  was  in  common  use 
among  our  ancestors. 


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  Wcssantm'a  Jdtaha. 
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  motlier  of  a  Budha- 
In  due  time  they  had  a  son,  who  Avas  called  Wessantara,  from  the 
street  in  which  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.  From  the  moment  he  was  born,  for  he  could  speak 
thus  early,  he  gave  proof  that  his  disposition  was  most  charitable. 
When  arrived  at  the  proper  age,  he  received  in  marriage  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,  mounted  on  his 
white  elephant,  went  to  the  public  alms-hall  to  distribute  the  royal 
bounty.  The  brahmans  were  seen  by  the  prince,  who  asked  them 
why  they  had  come  :  and  when  they  told  him  their  errand,  he  ex- 
pressed his  regret  that  they  had  not  asked  his  eyes  or  his  flesh,  as 
he  Avould  have  been  equally  ready  to  give  them,  and  at  once  delivered 
to  them  the  elephant,  though  its  trappings  alone  were  worth  twenty- 
four  lacs  of  treasure,  saying  at  the  same  time,  "  May  I  by  this 
become  Budha!"  When  the  citizens  saw  that  the  elephant  from 
which  they  derived  so  much  assistance  was  taken  away,  they  went 
to  the  prince's  father,  and  Avith  many  tears  informed  him  of  Avhat 
had  occurred.  On  hearing  their  complaints,  Sanda  promised  to 
inflict  upon  the  prince  any  punishment  they  might  mention ;  but 
their  anger  being  noAV  someAvhat  appeased,  they  said  that  they  de- 


V,    GOTAMA    BODIIISAT  :    HIS    VIRTUES,    ETC.  117 

sired  no  other  punishment  but  that  he  should  be  banished  without 
delay  from  the  kingdom  to  the  rock  AVankagirl.  When  the  citizens 
were  gone,  the  king  sent  the  noble  Katta  to  his  son,  to  inform  him 
of  their  demand,  and  to  tell  him  that  on  the  morrow  ho  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  Avhy  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  her  own  wishes.  The  prince  then 
made  known  to  her  the  determination  of  the  citizens,  but  requested 
that  she  would  continue  in  the  enjoyment  of  her  present  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  assembled,  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  her  lord  in  the  wilderness,  than 
without  him  in  the  city.     The  prince  himself  made  known  to  her 


118  A    MANUAL    OF    liUI)ins>r. 

the  dangers  ariiiing  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  ehildren,  as  instead  of  having  rich  couches  they 
must  sleep  upon  the  bare  rock ;  instead  of  being  fanned  by  costly 
chuuiaras,  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  brouglit  a  chariot, 
and  Madri-dewi,  taking  her  daughter  in  her  arms,  and  her  son  by 
her  hand,  entered  it. 

Wessantara  having  worsliippcd  his  parents,  dismissed  the  cour- 
tezans, and  gave  good  advice  to  the  citizens  ;  and  on  leaving  the 
city,  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  alms. 

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  themselves 
to  the  chariot  and  drew  it.  On  the  way,  another  brahman  cried 
out,  "  Sir,  1  am  old,  sick,  and  wearied  ;  give  me  your  chariot," 
The  chariot  was  now  given  up  as  readily  as  he  had  previously  given 
the  horses.  The  prince  then  carried  his  son,  and  the  princess  her 
dauo'htcr  ;  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 
00,000  princes,  came  to  the  place,  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 
hearin"  which,  Chetiya  invited  them  to  come  and  reign  in  his  own 
city;  and  when  they  declined,  he  ordered  the  place  in  which  they 


V.    GOXAMA    IJODHIS.VT  :     UlS    VIllTUKS,    ETC.  HO 

remained  to  be  properly  prepared  and  ornamented,  and  prevailed  on 
them  to  tarry  there  seven  days,  during  whicli  period  they  liad  all 
delicacies  provided  for  them ;  but  at  its  expiration,  they  again  set 
off  on  their  journey  towards  Wankagiri.     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- 
de\yi,  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  masurans,  which  he  delivered  to 
another  brahman,  a  poor  man,  to  keep  for  him ;  but  when  he  went 
to  recover  them,  the  brahman  said  that  he  had  spent  the  whole  to 
supply  his  wants,  and  that  he  had  now  nothing  to  give  him  but  his 
daughter  Amltta-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,  Scud  that  he  would  himself  in  future  fetch 
the  wood,  and  attend  to  all  the  work  that  was  necessary  to  be  done, 
whilst  she  remained  at  ease.     Amitta-tapa,  however,  informed  him 
that  the  charitable  Wessantara  resided  near  the  rock  Wankagiri, 
and  that  if  he  applied  to  him  he  would  be^able  to  obtain  a  slave  to 
wait  upon  her,  and  render  her  all  the  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  away.     As  he 
fled  from  the  city,  not  knowing  whither  he  went,  he  was  guided  by 
the  dewas  towards  Wankagiri ;  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    BUDHISM. 

the  ascetic  Acchuta,  who  resided  near  the  rock  Wipula,  to  whom 
he  said  that  he  had  been  the  preceptor  of  the  prince  in  his  youth. 
It  was  now  noon,  and  thinking  that  at  this  time  "Wessantara  would 
be  away  from  the  pansal  collecting  fruits,  and  that  only  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  come  at  an 
improper  hour,  when  she  said  that  she  had  been  troubled  by  a 
dream,  in  which  a  black  man  came  and  cut  off  her  two  arms  and 
plucked  out  her  heart.  Wessantara  rejoiced  to  hear  her  dream,  as 
he  saw  that  the  time  for  fulfilling  the  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  cat  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  met  with,  as  others 
had  asked  only  the  elephant  or  the  chariot ;  but  that  their  mother 
was  then  absent,  and  as  it  would  be  right  for  her  to  see  them  before 
their  departure,  he  would  have  to  remain  until  the  next  day.  The 
brahman  said  that  he  could  not  stay  so  long  ;  and  that  if  he  did  not 
receive  the  children  now  he  must  go  away  without  them.  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  them  to  the  city  it  would  cost  him  his  life,  when  it  became 
known  in  what  way  he  had  received  them,  and  that  the  prince  must 
decide  whether  he  would  give  up  the  children  or  not.  Jaliya  and 
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  witliout  any  further  delay  ;  but  when  he  called  them 
they  did  not  jnakc  their  appearance,      l^pon  this  the  old  man  began 


V.    GOTAMA    BODHISAT  :     HIS    VIRTUES,    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  tlie  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  which  she  came  from  under  the  lotus  as  her  brother  had 
done,  and  like  him  shedding  tears,  clung  to  the  feet  of  her  father. 
But  as  Wessantara  reflected  that  if  he  did  not  give  up  his  children 
he  could  not  become  a  Budha,  and  would  be  unable  to  release 
sentient  beings  from  the  miseries  of  repeated  existence,  he  called 
them  to  the  pansal,  and  pouring  water  on  the  hands  of  the  brahman, 
delivered  them  to  him,  saying,  "  May  I  by  this  become  the  all- 
knowing  !" 

The  brahman  took  the  children  away,  but  he  stumbled  on  going 
down  a  hill  that  he  had  to  descend,  and  there  remained,  lying  upon 
his  face.  The  children  embraced  the  oj)portunity  of  running  away  ; 
and  returning  to  their  father,  they  put  their  hands  upon  his  feet, 
and  with  many  tears  reminded  him  of  the  dream  of  their  mother. 
Jaliya  said  how  much  they  wished  to  see  their  mother  before  their 
departure,  and  requested  that  if  it  was  necessary  their  father  should 
give  them  to  some  brahman,  he  would  give  them  to  some  one  who 
was  less  ugly  than  this  decrepid  old  man  ;  and  further,  that  as  his 
sister  was  tender  and  delicate,  and  unfitted  for  work,  it  would  be 
better  to  give  him  alone,  and  leave  Krishnajina  with  her  mother. 
Wessantara  made  no  reply,  and  as  Jaliya  was  asking  him  why  he 
was  silent,  Jujaka  approached  bleeding,  and  looking  like  an  execu- 
tioner who  had  just  been  taking  the  life  of  some  criminal.  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 
went.  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    W    iJUDlirsM. 

eyes,  what  will  they  not  have  to  eiulure  wiicn  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  arc  swollen,  who 
will  give  them  relief  ?  When  the  cold  wind  chills  them,  who  will 
administer  unto  them  comfort  ?  How  will  the  mother  who  has 
borne  them  in  her  bosom,  grieve  when  she  returns  at  night,  and 
finds  that  they  are  gone?"  Thus  thinking,  he  resolved  to  drive 
away  the  brahman,  and  receive  them  again.  As  they  passed  along 
the  shady  places  where  they  had  jjlayed  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  Avell,  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  w^e  have  sported,  let  our  mother  know  the 
manner  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  same  place),  she  dreaded  lest  the  children  should  come  to  meet 
hei",  and  so  be  devoured.  And  when  she  came  near  the  pansal, 
and  heard  not  their  voices,  she  was  still  more  afraid,  and  began  to 
think  that  some  eagle  or  sprite  might  have  carried  them  oif  wlien 
they  were  slecjjing  ;  or  else  that  perhaps  her  relatives  had  come  and 
demanded  them,  in  order  to  take  them  away.  Going  to  the  pansal 
she  enquired  of  Wessantara  where  the  children  were,  but  he  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  licr  prolonged  absence, 
and  when  he  I'ovuid  her  he  si)rinkled  water  upon  her  face,  by  whicl) 
.•^hc  recovered.     Her  first  question  was,  "  Where  are  the  children.'"' 


V.    CiUTAiMA    BODHISAT  :     HIS    VIRTUES,     ETC.  1 23 

The  prince  now  informed  her  that  he  had  given  them  iiwaj'  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  a2:)pearance  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 
comply  with  the  wish  that  had  been  expressed;  v/hereupon  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  which  belongs  to 
another,  you  have  not  the  riglit  to  give  away  ;  therefore  keep  her 
for  me  until  I  shall  return."  Then  assuming  his  own  form,  Sekra 
informed  Wessantara  that  all  the  dewas  and  brahmas  had  rejoiced 
in  the  gifts  he  had  ofi'ered;  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  rocks 
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  them  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 
brahmans  learned  in  the  four  Vedas  to  know  the  meaning  of  this 
dream,  they  informed  him  that  it  betokened  the  coming  of  tvvo 
children  that  would  be  to  him  the  cause  of  much  joy.  Whilst  they 
were  speaking,  the  braliman  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    BfUHISM. 

to  liim  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  mid- 
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  Wankagiri, 
that  they  might  bring  back  Wessantara ;  who,  when  he  heard  the 
noise  of  their  approach,  sent  the  princess  to  the  top  of  the  rock  to  see 
whence  it  proceeded.  On  seeing  the  procession,  she  informed  him 
that  their  relatives  had  come  from  the  city.  When  the  prince  per- 
ceived that  among  the  elejahants  was  the  animal  he  had  given  to  the 
king  of  Kalinga  he  felt  ashamed,  as  it  had  been  presented  in  alms  ; 
when  told,  however,  that  it  had  been  returned  by  the  people,  as 
there  was  now  plenty  in  the  land,  he  was  satisfied.  Thus  the  king 
Sanda,  the  queen  Phusati,  the  prince  Wessantara,  the  princess 
Madri-dewi,  and  their  children  Jaliya  and  Krishnajina,  accompa- 
nied by  a  great  multitude  of  people  from  Jayatuva  and  Chetiya, 
went  from  the  rock  Wankagiri  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  Tusita. 

The  brahman  Jujaka  afterwards  became  the  prince  Dewadatta  ; 
Amitta-tapa  became  the  female  heretic  Chinchi ;  the  brahman 
Acchuta  became  the  priest  Scriyut ;  the  dewa  Sekra  became  the 
priest  Anurudha  ;  the  king  Sanja  became  Sudhodana,  the  father  of 
Gotama  Budha;  the  queen  Phusati  became  Mahamaya-dewi,  his 
mother ;  Madri-dewi  became  Yasodhara-dewi,  his  wife  ;  Jaliya  be- 
came Rahula,  his  son  ;  Krishnajina  became  the  priestess  Upphala  ; 
and  Wessantara  became  Gotama  Budlia. 


VI.  THE  ANCESTORS  OF  GOTAMA  BUDHA. 

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

In  this  chapter,  the  ancestry  of  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  Avith  the  other  ; 
and  it  would  appear  that  the  Budhist  historians  have  intro- 
duced races,  and  invented  names,  that  they  may  invest  their 
venerated  sage  with  all  the  honors  of  heraldry,  in  addition 
to  the  attributes  of  divinity.  Yet  there  may  be  gleams  of 
truth  in  the  narrative,  if  it  were  [possible  to  sejoarate  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  will  be 
observed  that  there  are  several  discrepancies  between  the 
following  narrative  and  the  extract  on  the  origin  of  caste, 
inserted  in  the  third  chapter. 


In  the  beginning  of  the  present  antah-kalpa,  the  monarch  Maha 
Sammata,  of  the  race  of  the  sun,  received  existence  by  the  appa- 
ritional  birth.  As  it  was  with  the  unanimous  consent,  or  appoint- 
ment, sammata,  of  all  the  beings  concerned,  that  he  was  anointed 
king,  he  was  called  Maha  Sammata.     The  glory  proceeding  from 


120  A    MANUAT,    or    nUDTITPM. 

his  body  was  like  that  of  the  sun.  By  the  power  of  irdhi  he  was 
able  to  scat  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  s'.ranger  to  decay,  disease,  and  sorrow. 
Indeed  all  the  beings  in  the  vvorld  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 
ago ;  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  lloja,  who  reigned  an  asankya, 
anda  fterwards  there  reigned  in  lineal  succession,  Wara-roja,  Kal- 
yana,  Wara-kalyana,  Maha-mandhatu-up6satha,t  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  I\Iagadha.     He 

*  The  ancient  Egyptians  had  a  king  who  reigned  three  mjTiads  of  years ; 
but  even  this  period  is  nothing  to  an  ;isankya.  Satyavnrta,  the  first  of  the 
sohir  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  Cliahbva 
reigned  120  sari,  the  sarus  being  a  period  of  3G00  years.  Thus  the  ten  kings 
give  432,000  years,  the  same  extent  as  a  kali-jaig. 

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

X  "  A  chakra-vcrtti  is  one  in  whom  the  chakra,  the  discus  of  Vishnu, 
abides  (varttate) ;  such  a  figure  being  delineated  by  the  lines  of  the  hand, 
Tlic  grammatical  etymology  is,  lie  who  abides  in,  or  rules  over,  an  extensive 
territory,  called  a  chakra."— Wilson's  Vishnu  Punina.  The  ancient  kings  not 
luifroqxicntly  laid  claim  to  imiversal  empire.  "  Thus  saith  Cyrus,  king  of 
I'ersia,  Tlie  I,ord  God  of  heaven  hath  given  me  all  the  kingdoms  of  the 
earth." — Ezra  i.  2  ;  Judith  ii.  1.  The  Ronum  empnc,  as  well  as  others  that 
preceded  it,  was  called  o(\-oujh£J'»/,  "the  world." — Luke  ii.  1.  The  same 
spirit  still  lives  in  the  seven-hilled  city,  and  the  same  pretensions  arc  set 
forth  ;  but  it  is  in  vain ;  as  no  chakrawartti  will  be  permitted  to  appear,  until 
the  sceptre  of  Jesu.s  Clirist  .shall  be  extended  over  all  nations. 


YI,    THE    ANCESTORS    OF    GOTAMA    BITDIIA.  12? 

must  have  possessed  great  merit  in  a  former  state  of  existence.  He 
is  at  first  a  yuwa-raja,  or  secondary  king  ;  then  the  monarch  of  one 
continent  only  ;  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  grahapati-ratna,  or  retinue 
of  attendants.  7.  The  parinaya-ratna,  or  prince.  On  a  certain 
day  the  chakrawartti  ascends  into  an  upper  room  of  liis  palace,  and 
reiiecls  on  the  merit  he  has  gained  by  his  attention  to  the  precepts 
in  former  bh'ths.  At  this  moment  a  strange  appearance  is  presented 
in  the  sky.  Some  think  that  another  moon  is  about  to  appear  ; 
others  that  it  is  a  sun  with  softened  rays,  or  a  mansion  of  the 
dewas ;  but  the  wise  know  that  it  is  the  chakra-ratna.  It  ap- 
proaches the  city  with  a  soiind  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  haB  similar  powers. 
The  gem  is  of  the  most  dazzling  brightness,  so  as  to  enlighten  all 
around  to  a  considerable  distance  ;  it  has  many  most  wonderful 
properties  ;  and  other  gems  are  produced  in  numbers  that  cannot 
be  told.  The  empress  is  in  her  person  of  the  most  perfect  sym- 
metry, and  in  every  respect  beautiful.  When  the  emperor  is  too 
warm,  she  refreshes  him  by  producing  cold;  and  when  he  is  too 
cold,  she  produces  warmth.  She  fans  him  to  sleep,  and  attends 
him  with  the  constancy  of  a  slave.  The  treasure  of  the  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  gems,  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  monarch  and  his  host.  Their  first  visit  is  to  Purwawidesa, 
when  all  the  kings  of  that  continent  bring  presents  and  pay  their 
iiomage  ;  and  the  emperor  commands  them  not  to  take  life,  but  to 
keep  the  precepts,  and  reign  righteously.  Tlie  monarch  then  de- 
scends into  the  sea  of  that  continent,  a  way  having  been  opened 


128  A    MANUAL    OF    BUDTIISM. 

into  the  waters  by  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  Korakatamba,  with 
whom  he  had  been  brought  up,  like  two  students  attending  the  same 
schools,  saying  that  he  was  senior  to  Kapila,  his  elder  brother. 
This  was  the  first  untruth  ever  uttered  among  men  ;  and  when  the 
citizens  were  informed  that  the  king  had  told  a  lie,  they  enquired 
what  colour  it  was,  whether  it  was  white,  or  black,  or  blue.  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  Ilastipura  ;  for  another  son,  at  the  south,  he  erected 
Aswapura  ;  for  another,  at  the  west,  Daddara ;  and  for  another,  at 
the  north,  Uttarapanchala.  The  history  of  these  transactions  ap- 
pears at  greater  length  in  the  Chetiya  Jiitaka.  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. 


Vr.    THE    ANCESTORS    OF    GOTAMA    BUDHA.  129 

Muchala,  the  son  of  Chetiya,  from  the  fears  that  were  induced 
by  seemg  the  destrviction  of  his  father,  reigned  in  righteousness  ; 
and  was  succeeded  by  his  son  Muchalinda.*-  The  sons  of  Mucha- 
linda  were  60,000  in  number,  who  spread  themselves  through  the 
whole  of  Jambudwipa,  and  founded  as  many  separate  kingdoms  ; 
but  as  they  were  all  equally  descended  from  Maha  Sammata,  they 
were  all  of  the  same  race.  In  the  course  of  time,  however,  their 
descendants  neglected  to  keep  up  the  purity  of  their  blood,  and  other 
races  were  formed.  The  eldest  son  of  Muchalinda  was  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  means  they  re- 
tained the  same  length  of  years,  though  the  brightness  of  their 
bodies  was  gi-adually  lost.  The  successor  of  Maha  Pratapa  was 
Panada,  whose  son,  Maha  Panada,  had  been  a  dewa  ;  but  at  the 
command  of  Sekra  he  was  born  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  sjDlendour, 
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  INIuchala  and  Muchalinda,  Tiu-nour  mserts  the  name  of  Ma- 
hamuehalo. 

t  The  Jews  have  a  tradition  that  Abraham  was  the  first  man  who  ever 
turned  grey.  His  beard  became  grey  when  Isaac  attained  the  age  of  man- 
hood, that  he  might  be  distinguished  from  his  son,  who  exactly  resembled 
his  father.  This  was  oi'dered  by  divine  appomtment,  that  the  scoffs  of  those 
who  doubted  Sarah's  innocence  might  be  silenced. 


130  A    MANUAL    OF    DUDllISM. 

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 born  in  a  brahma-h')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  kingdom,  and  became  ascetics  ;  after  which  they  were 
born  in  one  of  the  brahma-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  Jalaka.  The  last  of 
these  kings  was  Okkaka  the  second  ;  after  whom,  of  the  same 
lineage,  were  Udayabhadda,  Dhananja,  Korawj'a,  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  Amba  (who  is  also  called  Ambatta) 
were  Hasta,  Chitra,  Jantu,  Jalini,  and  "Wisakha.  Each  of  these 
queens  was  the  chief  of  500  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,  Supriya,  Nanda,  Wijita,  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  him  to  the 
king,  and  placing  him  in  his  arms,  told  him  to  admire  his  beauty. 
The  king,  on  seeing  him,  was  much  delighted  that  she  had  borne 
him  so  beautiful  a  son  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  Avish  for,  so  that 

*  The  history  of  tliis  king,  WTittcn  iii  Sanscrit  by  KiJidusa,  is  still  cxant. 
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  "  Kaghu  Vansa  Kalidascc,  Carmen,  Sanskrite  ct  Latinc,  cdidit  A.  F. 
Sten/ler." 


Vr.    THE    ANCESTOnS    OF    GOTAMA    BUDIIA.  131 

she  had  no  want  of  her  own  ;  but  she  requested  him  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  shame. 

Unable  to  resist  the  importunity  of  the  queen,  Amba  called  the 
four  princes  into  his  presence,  and  addressed  them  in  these  terms  : 
— "  My  sons,  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  could 
collect.  There  was  great  lamentation  in  the  city  when  the  fate  of 
the  princes  was  revealed ;  but  as  the  nobles  felt  assured  that  they 
would  return  and  assume  the  sovereignty,  in  which  case  those  who 
did  not  accompany  them  would  be  disgraced,  84,000  joined  in  the 
flight,  and  were  followed  by  hundreds  of  brahmans  and  men  of 
wealth,  and  by  thousands  of  merchants  and  writers.  On  the  first 
day,  the  retinue  of  the  princes  extended  sixteen  miles ;  on  the 
second,  thirty-two  ;  and  on  the  third,  forty-eight  miles.  The  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  prin- 

*  These  were,  the  golden  sword,  the  ornamented  slippers,  the  umbrella  or 
canopj',  the  golden  frontlet,  and  the  chamara. 

k2 


132  A    MANUAL    OF    liUDIIISM. 

ciples  of  tlie  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  Gotama 
Budha  was  the  ascetic  Kapila,  and  resided  in  a  forest,  near  a  lake, 
upon  the  borders  of  which  were  many  umbrageous  trees.  The  rite 
that  he  was  practising  was  exceedingly  difficult  of  observance.  In 
the  course  of  their  wandering,  the  princes  having  come  to  the  place 
of  his  retirement,  did  him  reverence  ;  and  when  he  asked  them, 
though  he  knew  they  were  the  Okkaka  princes,  why  they  were 
passing  through  the  forest,  they  related  to  him  their  history.  The 
ascetic  was  acquainted  with  the  art  called  bhumi-wijaya,  by  which 
he  knew  the  whole  history  of  any  given  spot,  to  the  extent  of 
eighty  cubits,  both  above  and  below  the  ground.  Near  the  place 
where  he  lived,  all  the  blades  of  grass  and  the  climbing  plants  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.  Soc.  Aug.  1833) 
by  M.  Alex.  Csoma  de  Korosi  from  the  26th  volume  of  the  mDo  class  in  the 
Ka-gyur,  commencing  on  the  171st  leaf: — "  The  five  leaves,  from  page  171  to 
page  175,  arc  occupied  with  an  enumeration  of  the  descendants  of  Maha 
Sammata  down  to  Kama,  at  Potala  (supposed  to  be  the  ancient  Potala,  or 
the  modern  Tatta,  at  the  mouth  of  the  Indus).  He  had  two  sons,  Gotama 
and  Bharadhwaja.  Tlie  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.  lie  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 
diflerent  names  ;  as,  Angirasa,  Sur)'a  Vansa,  Gautama,  and  Ikshwaku.  One 
of  the  two  brothers  dies  Avithout  issue,  the  other  reigns  imder  the  name  of 
Ikshwaku.  To  him  succeeds  his  son,  whose  descendants  (one  hvnidrcd) 
afterwards  successively  reigni  at  Potala,  the  last  of  whom  was  Ikshwaku  \'i- 
rudhaka  (or  Videhaka).  He  has  four  sons.  After  the  death  of  his  hrst  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  contiivance  of  the  chief  olRcers  to  make  room  for  the  young  prince  to 
the  succession,  he  orders  the  expulsion  of  his  four  sons."  The  princes  set 
out  to  sock  tlicir  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  Kapdawastu. 

t  The  mirainna  is  found  in  Ceylon.  It  is  of  the  deer  species,  but  not 
higher  than  a  lamb,  and  its  limbs  are  shaped  in  the  most  delicate  manner. 
The  interpreter  modliar  of  Negombo,  M.  L.  E.  I'erera,  Esq.  liad  one  in  his  pos- 
session perfectly  white,  which  he  intended  I  should  bring  home  and  present  to 
the  queen  in  his  name  ;  but  in  an  unhaj)py  hour  a  pig  got  access  to  the  cage 
in  which  it  was  confined,  and  destroyed  its  beautiful  occupant. 


VI.    THE    ANCESTOKS    OE    GOTAMA    KUDHA.  133 

no  alarm  from  the  tiger.  This  was  perceived  by  Kapihx,  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  place  to  be 
his  own  abode,  and  erected  there  his  pansala,  or  hermitage  ;  but  on 
the  arrival  of  the  princes  he  offered  it  to  them  for  the  building  of 
their  city,  telling  them  that  if  even  an  outcaste  had  been  born  there 
it  would  at  some  future  period  be  honoured  by  the  presence  of  a 
chakrawartti,  and  that  from  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  return,  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  each  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  each 
of  the  brothers  took  one  of  the  other  sisters  as  his  wife.  In  the 
course  of  time  each  of  the  queens  had  eight  sons  and  eight  daugh- 
ters, or  sixty-four  children  in  all.  When  their  father  heard  in  what 
manner  the  princes  had  acted,  he  thrice  exclaimed,  "  Sakka  wata 
bho  rajakumara,  parama  sakka  wata  bho  rajakumarayi."  "  The 
princes  are  skilful  in  preserving  the  purity  of  our  race ;  the 
princes  are  exceedingly  skilful  in  preserving  the  purity  of  our 
race."  On  account  of  this  exclamation  of  the  king,  the  Okkaka 
race  was  henceforth  called  Ambatta  Sakya. 

After  222,769  princes  of  the  race  of  Sakya  had  reigned  at  Ka- 

*  This  Avas  afterwards  the  bu'thplace  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  (Kimbulwat)  and  the  Nepaulese  Kapilapur,  as  the 
city  in  which  their  legislator  was  born  .  .  .  The  precise  situation  of  Kapila, 
it  is  not  now  easy  to  ascertain.  The  Tibetan  writers  place  it  near  Kailas,  on 
the  river  Bhagu-athi,  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  must  have  been  on  the  borders  of  Nepaul ;  as  it  is 
stated  that  when  the  Sakyas  wore  dispossessed  of  their  city,  those  who  es- 
caped retired  into  that  country." — Wilson,  Journ,  Bengal  As.  Soc,  Jan. 
1832.  When  visited  by  Fa  Hian,  Kapila  had  neither  king  nor  people ;  it 
was  absolutely  one  vast  solitude.  The  Singhalese  authors  say  that  it  is  fifty- 
one  yojanas  fi'om  Wisala,  and  sixty  from  Rajagaha.  In  the  Amawatura, 
Budha  is  said  to  have  passed  from  Setawya  to  Kapila,  and  thence  to  Kusi- 
nara,  in  going  from  Sewet  to  Rajagaha. 


134  A    MANUAL    OF    BUDHISM. 

pila,  or  Kapilawastu  (Sing.  Kimbiihvat),  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,  Sukkodana,  and  Ghatitodana  ; 
and  two  daughters,  Amita  and  Parali.  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,  Gotama 
Bodhisat  was  born  as  Maha  Sammata,  Maha  Mandhatu,  Maha  Sudar- 
sana,  Makhadewa,  Nimi,  Kusa,  Rama,  Udayabhadda,  Mahinsaka, 
Katthakari,  Maha  Silawa,  Chulajanaka,  Maha  Janaka,  Chullapa- 
dimia,  Maha  Paduma,  Chullasutasoma,  Maha  Sutasoma,  Pancha- 
yudha,  Dharmma,  Satabhatuka,  Sahasrabhatuka,  Dharmmista, 
Bhagineyya,  Piajowado,  Alinachitta,  Wedeha,  Asadisa,  Sakkaditti, 
Gandhara,  Maha  Gandliara,  Adasamukha,  Sudhabhojana,  Anithi- 
gandha,  Kurudharmma,  Ghata,  Dharmmapala,  Dhigayu,  Maha 
Dhigayu,  Susslma,  Kummasapinda,  Parantapa,  Udaya,  Garata,  Sa- 
dhina,  Siwi,  Somanassa,  Ayodlrara,  Alinasattu,  Arindama,  Teme, 
and  Cliandra.  Nineteen  times  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 
Koli.  The  queen  mother  Priya  (of  whom  we  have  spoken  in  con- 
nexion with  the  founding  of  the  city  of  Kapilawastu),  was  seized 
with  the  disease  called  sweta-kushta,  or  white  lej^rosy,  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 
fire  and  fuel,  and  all  kinds  of  food ;  after  which  they  went  away 
weeping.  The  hole  was  of  sufficient  size  to  aff'ord  every  necessary 
accommodation  for  the  princess.  It  so  happened  that  llama,  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  shoidd  be  defiled.  As  the  king 
was  thus  put  to  shame,  he  gave  the  kingdom  to  his  sou,  and  retired 


VI.    THE    ANCESTORS    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  Avhere  the  princess  was  concealed ;  and 
having  got  the  scent  of  human  flesh,  he  scraped  with  his  paw  until 
the  earth  that  covered  the  cave  was  removed,  when  he  saw  the 
princess,  and  uttered  a  loud  roar.  The  princess  trembled  with 
fear  at  the  sight  of  the  tiger,  and  began  to  cry.  As  all  creatures 
are  afraid  of  the  human  cry,  the  tiger  slunk  away  without  doing 
her  any  injury.  The  cry  was  heard  by  Rama  as  well;  and  when 
he  went  to  see  from  whom  it  proceeded,  he  beheld  the  princess. 
The  king  asked  who  she  was,  and  she  said  that  she  had  been 
brought  there  that  she  might  not  defile  her  relatives.  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  came  to  the  forest  on  account  of  the 
same  disease,  but  was  cured  by  the  eating  of  certain  medicinal 
herbs  ;  in  the  same  way  you  may  be  cured  ;  therefore  at  once  come 
hither."  To  assist  her  in  ascending,  Rama  made  her  a  ladder  ;  and 
taking  her  to  the  tree  in  which  he  lived,  he  applied  the  medicine, 
and  in  a  little  time  she  was  perfectly  free  from  disease. 

When  the  princess  was  thus  restored  to  health,  she  became  the 
wife  of  Rama,  and  in  the  same  year  was  delivered  of  two  sons. 
Then,  for  the  space  of  sixteen  years,  she  had  two  sons  every  year, 
until  the  number  amounted  to   thirty-two.      It  happened  in  the 

*  The  Ganesa  Purana  commences  with  the  misfortune  of  Somakanka, 
king  of  Surat,  who,  on  account  of  the  affliction  of  leprosy,  left  his  house  and 
kingdom  to  wander  m  the  wilderness. — Dr.  Stevenson,  Jom-n.  Royal  As. 
Soc.  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  come  from  Benares,  Rama  enquired 
about  his  own  family  and  the  welfare  of  the  city ;  and  in  the  midst 
of  their  conversation  the  thirty-two  princes  gathered  around  them. 
The  hunter  asked  in  astonishment  Avho  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  reisnins  kin"-  that 
his  father  was  alive.  On  receiving  this  intelligence,  he  went  with 
a  large  retinue  to  the  forest,  and  tried  to  prevail  upon  his  father  to 
return  to  the  palace  ;  but  even  his  entreaties  were  in  vain.  The 
prince,  therefore,  commanded  his  servants  to  erect  a  city  in  that 
place,  with  walls,  tanks,  and  every  needful  defence  and  ornament ; 
and  when  this  was  done,  he  and  his  attendants  returned  to  Benares. 
The  newly-erected  city  was  called  Koli,  from  the  kolom  tree  (nau- 
clea  cordifolia)  in  which  the  king  took  refuge.  It  was  also  called 
Wyagrapura,  (from  wyagra,  a  tiger),  because  it  was  by  means  of  a 
tiger  that  the  princess  was  discovered  in  the  cave.  Another  name 
that  it  received  was  that  of  Dewudseha.  The  descendants  of  the 
king  received  the  name  of  Koli. 

The  queen  having  informed  her  sons  that  there  were  four  kings 
in  Kapilawastu  who  were  her  brothers,  and  that  they  had  thirty-two 
daughters,  they  sent  to  ask  the  liand  of  the  princesses  in  marriage  ; 
but  the  four  kings  replied  that  though  the  race  of  the  princes  was 
good,  as  they  Avere  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  j^leased  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 
born  to  each  family.  After  many  generations  Dewudaiha  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    ANCESTORS    OF    GOTAMA    BUDHA.  137 

Suprabudha  and  Dandapani,  and  two  daughters,  Maha  M4ya  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.     [PujdivaUya,  Amdwaiicra,  Sfc.) 


VII.  THE  LEGENDARY  LIFE  OF  GOTAMA  BUDHA. 

1.  THE  CONCEPTION,  BIRTH,  AND  INFANCY'  OF  GoTAMA. TI.  THE  MARRIAGE  OF  GO- 
TAMA, AND  HIS  SUnSEaUENT  ABANDONMENT  OF  THE  WOULD. III.  GOTAMA  AS 

AN  ASCETIC,  PREPARATORY  TO  THE  RECEPTION  OF  THE  BUDHASHIP. IT.  THE 

CONTEST  WITH  WASAWARTTI  MARA. V.  THE  RECEPTION  OF  THE  BUDHA- 
SHIP.  VI.     THE    FIRST    OFFERING    RECEIVED    BY     GOTAMA   AS    BUDHA. — VII. 

THE    FIRST   DISCOURSE    DELIVERED    BY    BUDHA. VIII.    FIFTY-FOUR   PRINCES 

AND    A   THOUSAND    FIRE-WORSHIPPERS  BECOME   THE    DISCIPLES    OF    BUDHA. 

IX.    BIMSARA,     KING    OF    RAJAOAHA,    BECOMES     A    DISCIPLE    OF    BUDHA. — 

X.    THE    TWO     PRINCIPAL    DISCIPLES    OF     BUDHA,    6EEIYUT    AND    MUQALAN. 

XI.    BUDHA   VISITS    KAPILAWASTU,    HIS    NATIVE    CITY. — XII.    NANDA   AND 

RAHULA    BECOME    THE    DISCIPLES     OF     BUDHA. XIII.     BUDHA     VISITS     THE 

ISLAND  OF  CEYLON. — XIV.  BUDHA  FORETELLS  THE  PROSPERITY  OF  A  LA- 
BOURER'S    WIFE. — XV.     BUDHA     ATTENDS     A     PLOUGHING     FESTIVAL. XVI. 

THE     HISTORY     OF     ANEPIDU. XVII.     THE     HISTORY     OF    WISAKHA. XVIII. 

ANURUDIIA,  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    OF   SUNAPARANTA. XXV.    THE   YAKA  ALA- 

WAKA     OVERCOME     BY    BUDHA. XXVI.     THE     HISTORY    OF     UPALI. XXVII. 

THE  BRAHMAN  KUTADANTA  EMBRACES  BUDHISM. —  XXVIII.  THE  BRAHMAN 
6ELA  BECOMES  A  PRIEST, XXIX.  BUDHA  IS  FALSELY  ACCUSED  OF  INCON- 
TINENCE BY  THE  FEMALE  UNBELIEVER,  CHINCHI. XXX.  THE  FEMALE  RE- 
SIDENT   IN     MATIKA    BECOMES     A     RAHAT. XXXI.    THE    PROWESS    OF    BAND- 

UULA. — XXXIl.    THE    KINO    OF     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     OF    THE     LOTUS. 

XXXV.  THE  FIVE  HUNDRED  QUEENS  OF  KOSOL. XXXIV.  THE  GIFTS  PRE- 
SENTED TO  BUDHA  ON  HIS    RETURN    TO  SEWET. XXXVII.    BUDHA    IS    VISITED 

BY  THE  DEAVA  SEKRA. — 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    DEWA-LOKA    TAWUTISA. 

XL.     THE     NAGA,     NANDO-PANANDA,     OVERCOME     BY     MUGALAN. — XLI.     THE 

SIXTEEN    DREAMS    OF   THE    KING    OF    KOSOL. XLII.    THE    QTfEEN    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     OF 

PRINCE    SUNAKHATA. XLVII.    THE     HISTORY    OF   BAWARl. XLVIII.     BUDHA 

VISITS    THE    BRAHMA-LOKA. XLIX.    MUGALAN   ATTAINS    NIRWANA, L.    THE 

PUNISHMENT  OF  SUPRA  BUDHA. — LI.  THE  PRINCESS  YASODHARA-DEWI  AT- 
TAINS   NIRWANA. LII.    THE    DEATH    OP    GOTAMA    BUDHA. 

There  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  di-eams  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 
Avith  the  legend  in  its  received  version,  with  all  the  accumu- 
lations it  has  "gathered  in  successive  ajxes.     As  no  comment 


140  A    MANUAL    OF    BUDHI8M. 

would  be  understood,  until  the  legends  have  been  read,  I 
shall  reserve  all  cxegetical  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 
hrahmas  of  the  various  w^orlds  enquired  who  it  was  to  be  ;  and 
when  they  discovered  that  it  was  Santusita,  they  w^ent  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  made  no  reply,  but  exercised  the  five  great  perceptions,'^' 
jjancha-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,!  and  that  therefore  it  was  an  auspicious  period  in  which  for 
the  Budha  to  be  born.  As  to  the  second,  he  saw  that  the  Budhas 
are  born  in  Jambudwipa.  As  to  the  third,  he  saw  that  they  are 
born  in  the  Madhya-mandala,  or  Magadha.^  As  to  the  fourth,  he 
looked  first  to  sec  whether  the  royal  caste  or  the  brahman  w^as  then 

*  There  are  eight  different  kinds  of  beings  who  must  look  to  the  future 
before  they  attempt  to  carry  into  effect  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  i;)hysician,  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  Bodhisat,  before  he  receives  his  final  birth. 

t  The  theology  of  the  llomans  taught  that  twelve  times  ten  solar  years 
was  the  term  fixed  by  natiu-e  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  agauist  these  that  the  protection  of  the  gods  was"  imijlored.— Niebuhr's 
Rome. 

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


VII.    LEGENDS    OF    GOTAMA    BUDHA.  141 

tlie  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  which  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  which  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  ^sala  (July,  August),  on  the  day  of 
the  full  moon,  early  in  the  morning,  the  nekata  being  Utrasala. 

The  womb  that  bears  a  Budha  is  like  a  casket  in  which  a  relic  is 
placed ;  no  other  being  can  be  conceived  in  the  same  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  ^sala,  during  which  period  they  spent  their  time  in  dancing 
and  all  other  kinds  of  pleasure,  so  that  at  the  conception  of  Budha 
the  whole  city  was  adorned  like  the  heaven  of  Sekra.  On  the  last 
day  of  the  festival,  Mahamaya  bathed  in  fragrant  water,]:  arrayed 

*  The  matter  contamed  hi  this  chapter  is  principally  translated  from  the 
Pujawaliya ;  except  in  the  few  instances  m  which  the  name  of  a  different 
work  is  inserted  at  the  end  of  the  section, 

t  Plato  passed  among  a  large  i^ortion  of  his  hearers  for  the  actual  son  of 
Apollo,  and  his  reputed  father  Aristo  was  admonished  m  a  dream  to  respect 
the  jjerson  of  his  wife  Periktione,  until  after  the  bhth  of  the  child  of  which 
she  was  then  jDrcgnant  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  oblig;  lions,  sHc 
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  jilaced  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  moment  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  circumambulations  were  concluded,  that  Bod- 
hisat was  lying  in  her  body,  as  the  infant  lies  in  the  womb  of  its 
mother,  f 

*  The  last  of  the  Jinas,  Vardhamaiia,  was  at  first  conceived  by  Devan- 
andi'i,  a  Brahmfma.  The  conception  was  announced  to  her  by  dream.  Sckra 
bemg  apprised  of  his  incarnation,  prostrated  liiniself  and  worshipped  the 
fiitiu-e  saint ;  but  reflecting  that  no  great  saint  was  ever  born  in  an  indigent 
or  mendicant  family,  as  that  of  a  Brahman^,  Sekra  commanded  his  chief 
attendant  to  remove  the  child  from  the  womb  of  Devananda  to  that  of  Tri- 
sala,  wife  of  Siddliartha,  a  prince  of  the  race  of  Jeswaca,  and  of  the  Kasyapa 
family.  This  was  accordingly  executed ;  and  the  new  concei^tion  was  an- 
nounced to  Trisala  by  dreams,  which  were  expounded  by  soothsayers  as 
foreboding  the  bu-th  of  a  future  Jina. — Colebrooke's  Miscellaneous  Essays, 
ii.  214. 

t  The  resemblance  between  this  legend  and  the  doctrine  of  the  perpetual 
vii-ginity  of  the  mother  of  our  Lord,  cannot  but  be  remarked.  The  opinion 
that  she  had  ever  borne  other  children  Avas  called  heresy  by  Epiphanius  and 
Jerome,  long  before  she  had  been  exalted  to  the  station  of  supremacy  she 
now  occupies  among  the  saints,  in  the  estimation  of  the  Romish  and  Greek 
churches.  They  suppose  that  it  is  to  this  circumstance  reference  is  made  in 
the  prophetical  account  of  the  eastern  gate  of  the  temple  :  "  The  gate  shall 
be  shut,  it  shall  not  be  opened,  and  no  man  shall  enter  in  by  it ;  because  the 
Lord,  the  God  of  Israel,  hath  entered  in  by  it,  therefore  it  shall  be  shut." — 
Ezek.  xliv.  2.  The  tradition  inserted  by  Mahomet  in  the  chapter  of  the 
Koran  entitled  "  Mary,"  bears  a  considerable  resemblance  to  this  part  of  the 
history  of  Budha.  Csoma  KiJrosi  says,  that  he  does  not  find  any  mention  in 
the  Tibetan  books  "  of  Maha  Devi's  virginity,  upon  which  the  Mongol  ac- 
counts lay  so  much  stress." 


VII.    LEGENDS    OF    GOTAWA    BUDHA.  143 

In  the  morning,  when  the  queen  awoke,  she  told  her  dream  to 
I  he  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- 
plied, 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  sak-walas  trembled  at  once ;  there  was  in  each  a  preter- 
natural light,  so  that  they  were  all  equally  illuminated  at  the  same 
moment ;  the  blind  from  their  birth  received  the  power  to  see  ;  the 
deaf  heard  the  joyful  noise ;  the  dumb  burst  forth  into  songs  ;  the 
lame  danced ;  the  crooked  became  straight ;  those  in  confinement 
were  released  from  their  bonds  ;  the  fires  of  all  the  hells  were  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  each  other ;  bulls  and  bufi"aloes  roared  in  triumph  ;  horses, 
asses,  and  elephants  joined  in  the  acclaim ;  lions  sent  forth  the 
thunder  of  their  voices  ;  instruments  of  music  spontaneously  uttered 
sounds ;  the  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 
abounded  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    MA^'UAL    OF    BUDIITSM. 

During  the  whole  period  of  gestation,  the  dewas  of  the  four 
quarters  remained  near  the  person  of  Mahamuya ;  and  the  40,000 
dewas  from  the  10,000  other  sakwalas  also  remained  on  guard,  wilh 
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  circumstances  ;  and  for  the  better  preservation 
of  her  infant  she  moved  about  with  care,  like  one  who  carries  a 
vessel  full  of  oil  that  he  is  afraid  to  spill ;  she  did  not  eat  any  hot, 
bitter,  or  highly-seasoned  food,  nor  did  she  eat  to  repletion ;  she 
did  not  lie  upon  her  face,  nor  upon  her  left  side ;  she  used  no  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  inestimable 
value,  with  all  kinds  of  ornaments  adorning  her  person,  so  that  she 
appeared  like  a  being  from  the  dewa-loka.  When  she  entered  the 
litter,  and  her  journey  commenced,  she  was  accompanied  by  thou- 
sands of  elephants,  chariots  like  a  cloud,  banners,  and  music.  Be- 
tween the  two  cities  there  was  a  garden  of  sal  trees,  called  Lumbini,* 
to  which  the  inhabitants  of  both  cities  w^ere  accustomed  to  resort 
for  recreation.  At  this  time  the  trees  were  entirely  covered  with 
flowers  ;  many  swarms  of  bees  sported  among  the  blossoms,  and 
culled  their  sweets;  and  there  were  birds  of  pleasant  voice  and 
beautiful  plumage.  Like  an  embassage  coming  to  greet  a  king, 
grateful  perfumes  came  from  the  garden  at  the  approach  of  the 
queen.     As  she  felt  disposed  to  remain  a  little  time  in  the  garden, 

*  This  garden  is  said  by  Fa  Iliaii  to  be  situated  about  50  li  from  Kapila, 
on  tlie  eastern  side.  It  is  called  by  the  Chinese  Lun  ming,  Loung  mi  ui,  and 
I^an  \>i  ni. 


VII.    LEGENDS    OF    GOTAMA    BUDHA.  140 

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  diflferent  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  place  as  a  guard.  Without  any  pain  whatever,*  and 
entirely  free  from  all  that  is  unclean,  Bodhisat  was  born.  The  face 
of  the  queen  was  turned  towards  the  east,  and  the  child  was  received 
by  Maha  Brahma  in  a  golden  net,t  who,  on  presenting  him  to  his 
mother,  said,  "  Rejoice,  for  the  son  you  have  brought  forth  will 
be  the  support  of  the  world!"'  Though  the  infant  was  perfectly 
free  from  every  impurity,  yet  to  render  him  and  his  mother  still 
further  clean,  two  streams  of  water  were  sent  by  the  dewas,  like 
pillars  of  silver,  which,  after  performing  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  many  expres- 
sions that  cannot  be  inserted  in  the  text. 

t  The  Mahomedans  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  many  of  the  imaginary  beings  in  their  mythology. 
On  certain  occasions  the  high-priest  of  the  Egyptians  wore  a  leopard's  skin. 

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


146  A    MANUAL    OF    BUDHISM. 

di'was  and  men  in  the  same  direction,  presenting  flowers  and  other 
offerings,  exclaimed,  "  Thou  art  the  greatest  of  beings  ;  there  is 
here  no  one  like  thee ;  no  one  greater  than  thee  ;  thou  art  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  assembled  to  do  homage  to  the  new-born  prince. 
The  thirty-two  wonders  seen  at  the  moment  of  his  conception  were 
again  presented.  The  queen  did  not  proceed  to  Koli,  but  returned 
to  Kapilawastu,  attended  by  160,000  princes  of  both  cities. 

It  was  on  Tuesday,  the  day  of  the  full  moon,  in  the  month  Wesak, 
the  nekata  being  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  Kaludayi,  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  bo-tree,  near  which  he  became  Budha. 

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

t  The  four  maha-nidhiiuas,  or  great  mines  of  treasure,  were  formed  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 
permission  to  retire  from  office,  that  he  naight  become  a  recluse ; 
but  as  the  new  king  said  that  since  the  death  of  his  father  there  was 
no  one  but  he  to  whom  he  could  apply  for  advice  and  direction,  he 
consented  to  remain  in  a  garden  near  the  palace  ;  where  he  received 
food  from  the  king's  table,  but  put  on  the  garment  of  an  ascetic. 
By  the  exercise  of  the  necessary  observances,  and  by  meditation,  he 
received  power  to  see  backward  40  kalpas,  and  forward  the  same 
number.  By  the  acquirement  of  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  haiad,  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  was  brought ;  but  when  his  father 
would  have  had  him  worship  the  sage,  in  order  to  acquire  merit, 
the  venerable  recluse  prevented  it  by  descending  from  his  elevated 
seat ;  for  were  'a  Budha  to  bow  to  any  other  being  whatever,  the 
head  of  that  being  would  instantly  cleave  into  seven  pieces.  He 
then  put  the  feet  of  the  child  to  his  forehead,  as  when  the  vivid 
lightning  strikes  against  a  cloud,  and  worshipped  him.  The  king, 
unable  to  restrain  his  parental  affection,  presented  the  same  mark 
of  homage.  Then  the  recluse  said,  "  I  pay  no  respect  to  Maha 
Brahma  or  Sekra  ;  were  I  to  forbid  it,  neither  the  sun  nor  the  moon 
could  proceed  in  its  course  ;  but  I  have  worshipped  this  child." 
After  thus  speaking,  he  proceeded  to  examine  whether  the  signs  of 
a  supreme  Budha  were  to  be  found  upon  his  person,  viz.  the  216 


Kapilawastu,  and  became  the  property  of  the  king.  The  first,  Sankha,  was 
four  miles  in  circumference ;  the  second,  Phala,  was  eight  miles ;  the  third, 
TJtphala,  twelve  miles  ;  and  the  fourth,  Pundarika,  sixteen  miles.  The  depth 
of  all  the  mines  was  equal  to  the  thickness  of  the  earth ;  and  the  treasures 
they  contamed  were  so  vast,  that  if  all  the  people  in  the  world  had  taken 
from  them  as  much  as  they  desired,  they  would  not  have  been  decreased 
more  than  one  inch. 

J.  2 


148  A    MANUAL    OF    IJUDIIISM. 

mangalya-lakshana,  the  32  maha-purusha-lakshana,  and  the  80  anu- 
wyanjana-lakshana ;  and  when  he  saw  that  they  were  all  present, 
smilmg  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  manifestation  he  should  be  born  in  an 
arupa  world  ;  and  that  a  hundred,  or  a  thousand,  or  a  hundred 
thousand  Budhas  might  be  born,  without  his  being  able  to  derive 
therefrom  any  benefit.  On  learning  his  fate,  he  wept,  like  a  water- 
vessel  broken.  The  nobles  who  accompanied  the  king,  seeing  him 
at  first  smile  and  then  Aveep,  asked  him  why  he  did  so,  as  they  were 
afraid  that  he  foresaw  some  danger  that  threatened  the  prince. 
The  rishi  informed  them ;  and  then  again  looked  to  see  whether 
any  of  the  members  of  his  family  would  enjoy  the  privilege  of 
which  he  was  deprived ;  and  as  he  saw  that  his  nephew,  Nalaka, 
would  be  thus  favoured,  he  recommended  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  the  practice  of  the  usual  obligations. 
When  the  prince  became  Budha,  he  went  to  Benares,  heard  bana, 
retired  to  the  forest  a  second  time,  and  by  meditation  became  a 
rahat. 

Five  days  after  the  birth  of  Bodhisat,*'  a  great  festival  was  ap- 
pointed, in  order  that  his  name  might  be  given  ;f  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 
Kiirosi. 

t  Among  the  Brahmans  the  ceremony  of  giving  a  name  was  performed  on 
the  tenth  or  twelfth  day  after  the  birth,  "  or  on  some  fortunate  day  of  the 
moon,  at  a  kuky  hour,  and  under  the  infiiiencc  of  a  star  with  good  qualities." 
— Inst.  Manu,  i.  ',iO.  The  festival  called  Amphidromia,  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  alms,  the  erection  of  108  temples,  &c.  "  If  a  member  act 
meanly,  and  do  not  respect  a  brother's  word,  let  him  have  108  strokes  of  tlie 
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  marks  upon 
the  prince's  person,  the  seven  senior  brahmans  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  lock  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  Avhich  he  was  called  Sidhartta.f 
The  eight  brahmans,  on  returning  home,  informed  their  sons  that 
in  thirty-five  years  the  son  of  Sudhodana  would  become  Budha, 
and  recommended  them,  as  they  themselves  were  too  old,  to  become 
ascetics,  in  order  that  they  might  secure  the  cessation  of  existence. 
The  oldest  of  them  soon  afterwards  died  ;  when  his  son,  Kondanya, 
became  an  ascetic,  and  went  to  Isipatana,  in  the  forest  of  Uruwela, 
where  he  determined  to  remain  until  the  prince  became  Budha  ;  but 
when  he  went  to  call  the  sons  of  the  other  brahmans,  and  reminded 
them  of  the  advice  given  them  by  their  fathers,  only  four  of  them, 
Bhaddaji,  Wappa,  Mahanama,  and  Assaji,  were  willing  to  accom- 
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  became  a  Chakrawartti  he 
would  require  a  retinue  ;  and  that  if  he  were  a  Budha,  he  would  be 
attended  by  royal  priests  ;  so  that  in  either  case  their  children  might 
through  him  obtain  great  advantages.  They  therefore  sent  their 
sons  to  be  educated  with  him  as  his  companions. 

In  order  to  procvire  a  proper  nurse  for  his  son,  Sudhodana  assem- 
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. — Tiunour. 


150  A    MANUAL    01"    nUPHISM. 

not  acquire  firmness  ;  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  some  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  accustomed  to  hold  the  plough.  With  the 
rest  of  the  royal  household,  the  prince  was  taken  to  the  field,  where 
a  couch  was  prepared  for  him  with  a  canopy  of  many  colours, 
under  the  thick  foliage  of  a  damba  tree  ;  and  around  this  place 
curtains  were  hung,  and  a  guard  appointed  to  keep  watch.  The 
king  was  richly  attired,  and  attended  by  a  thousand  nobles.  At 
this  festival  all  the  people  were  accustomed  to  attend,  in  the  gayest 
dresses,  and  with  every  token  of  pleasure.  About  a  thousand 
ploughs  start  at  once ;  of  these,  108  are  made  of  silver,  and  the 
horns  of  the  bullocks  that  draw  them  are  tipped  with  silver,  and 
adorned  with  white  flowers  ;  but  the  plough  held  by  the  king  is  of 
gold,  and  the  horns  of  the  bullocks  attached  are  also  tipped  with 
gold.  The  king  takes  the  handle  of  the  plough  in  his  left  hand, 
and  a  golden  goad  in  his  right ;  and  the  nobles  do  the  same  with 
their  ploughs  and  goads  of  silver.  The  king  makes  one  furrow, 
])assing  from  east  to  west ;  the  nobles  make  three ;  and  the  rest  of 
the  ploughmen  then  contend  with  each  other  who  shall  perform 
their  work  in  the  best  manner.  On  the  day  that  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  him,  attracted  by  the  sj^lendour 
of  the  sight.  When  Bodhisat  saw  that  he  was  left  alone,  he  arose 
from  his  couch  by  the  power  of  anapana-smerti-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  come  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  milk  for  a  sinjile  day ;  and  Csoma  Kiiriisi  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 
worshijiped  him,--'  saying,  "  Had  your  royal  mother  been  here,  and 
seen  you,  she  would  have  made  an  offering  to  you  of  her  life ;  but 
now  that  I  am  left  alone,  why  do  you  exhibit  to  me  these  wonders  ?" 
Like  the  moon  gradually  increasing  the  prince  continued  to  grow 
imtil  he  was  seven  years  of  age,  when  Wiswakarmma,  the  architect 
of  the  dewas,  at  the  command  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  informed  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  clangers  from  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  enumerated,  Sudhodana  commanded  that  they 
should  be  kept  at  a  distance  from  him,  and  caused  three  palaces  to 
be  built,  called  Ramma,  Suramma,  and  Subha,  suited  to  the  three 
seasons  of  the  year.j  They  were  all  of  the  same  height ;  but  the 
first  had  nine  stories,  the  second  seven,  and  the  third  five.  On  all 
sides,  extending  to  the  distance  of  four  miles,  guards  were  placed  ; 
that  the  dreaded  objects  might  not  be  permitted  to  come  near  him. 

*  "  One  day  the  father  of  Thomas  a  Becket  came  to  see  his  son,  and  when 
the  boy  was  introduced  into  the  presence  of  his  father  and  the  prior,  the 
father  prostrated  himself  at  his  feet.  At  seeing  this  the  prior  said  in  anger, 
'  What  are  you  about,  you  foolish  old  man  ;  your  son  ought  to  fall  down  at 
your  feet,  not  you  at  his ! '  But  the  father  afterwards  said  to  the  prior  in 
private,  '  I  was  (][uite  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  bemg  for  a  certam  period  the  residence  of  the 
monarch.  The  spring  Avas  spent  at  Ecbatana,  the  three  summer  months  at 
Susa,  the  autumn  and  winter  in  Babylon. 


152  A    MANUAL    OF    BUUHISM. 

2.   The  Marriage  of  Gdtama,  and  his  subsequent  ahanclonment  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  daugliter  would  soon  be  left 
a  w^idow  ;  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  wovild  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  them  upon  a  mound  of  silver,  he  poured  the 
oil  of  consecration  upon  them  from  three  conches,  one   of  gold, 
another  of  silver,  and  the  third  a  shell  opening  to  the  right  hand  ; 
after  which  he  bound  upon  their  heads  the  royal  diadem,  and  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  apartments  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 
enemy  ;  he  has  not  the  means  of  maintaining  our  daughters  ;  we 
cannot,  therefore,  consent  to  send  them  to  one  wdio  is  so  utterly 
destitute  of  every  endowment  tliat  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  by  beat  of  drum, 
that  whosoever  might  be  wishful  to  see  his  prowess,  was  invited  to 
come  to  the  palace  in  seven  days  from  that  time.     On  the  day  ap- 

*  According  to  Varro,  boyhood  ceased  among  the  Homans  with  the  fiftcentli 
year,  after  the  close  of  which  the  praetexta  was  exchanged  for  the  manly 
toga  at  the  next  Liberalia.— Niebuhr. 


VII.    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  thrummed  the  string  of  the  bow  with  his 
finger  nail,  as  easily  as  if  it  were  merely  the  bow  by  which  cotton 
is  cleaned.  The  sound  produced  by  the  vibration  of  the  string 
was  so  loud,  that  it  rolled  to  the  distance  of  a  thousand  yojanas  ; 
and  terror  seized  hold  iipon  the  inhabitants  of  Jambudwipa,  as  they 
supposed  that  it  thundered,  though  it  was  not  the  season  of  rain. 
After  this  he  placed  four  plantain  trees  at  the  corners  of  a  square, 
and  by  one  flight  of  the  arrow  pierced  them  all.  Even  in  the  dark 
he  could  send  the  arrow  with  so  steady  an  aim  as  to  split  a  hair 
from  which  anything  was  susjjended.  The  prince  also  proved  that 
he  knew  perfectly  the  eighteen  silpas,  though  he  had  never  had  a 
teacher,-''  and  that  he  was  equally  well  acquainted  with  many  other 
sciences.  The  relatives  were  thus  convinced  by  what  they  saw  and 
heard  that  he  was  no  ordinary  being ;  and  soon  afterwards  40,000 
princesses!  were  sent  to  remain  in  the  apartments  of  the  palace. 

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  became  the  preceptor  of 
the  prince,  and  that  he  was  succeeded  in  his  office  by  the  learned  brahman 
Sabbamitta,  upon  whose  hands  the  kmg  jjoured  water,  when  he  delivered 
him  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  m  other  works  it  is  said  that  he  had  had  no  teacher  at  the  time  of  his 
marriage.  Nagasena  says  that  he  had  five  preceptors  ;  some  of  whom  are, 
however,  not  to  be  regarded  as  teachers  in  the  ordinary  sense  of  the  term  : — • 
Sudanta  ;  Sabbamitta  ;  the  charioteer  by  whom  he  was  driven  when  he  saw 
the  four  signs  ;  and  the  ascetics  Alara  and  Uddaka ;  as  wUl  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- 
sodhara  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  thehareem  of  Akbar  was  of  such 
extent  as  to  contain  a  separate  room  for  every  one  of  the  women,  whose 
number  exceeded  5,000  ;  and  Ferishtah  says  that  the  emperor  Shere  was  en- 
raged because  one  of  the  viceroys  who  had  reduced  a  neighbouring  district 
kept  no  less  than  2,000  concubines  and  dancing  gMs  in  his  hareem. — 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  stejjs  supported  by  a  staff,  as  he  slowly  pro- 
ceeded along  the  road.  The  dewas  had  seen  that  the  time  was  now 
approaching  when  he  was  to  become  Budha,  and  it  was  one  of  their 
number  who  had  assumed  the  appearance  that  Avas  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  arc  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  must  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  jirince  informed  him  that  he  had  seen 
an  old  man,  which  had  made  him  resolve  to  become  an  ascetic  ;  but 
the  king  conjured  him  to  put  away  thoughts  like  these,  and  enjoy 
himself  with  the  princesses  of  the  palace ;  and  to  prevent  him  from 
carrying  his  resolution  into  effect,  he  placed  an  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 ;  X  and  when  he  learnt  from  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  ofhce  must  have  been  one  of  considerable  dignity. — Herod,  vii.  40. 

t  The  charioteer  was  more  honest  than  the  French  ecclesiastic.  "  Quoi 
done,"  (exclaimed  the  young  Daii])liin  to  his  preceptor,  when  some  book  men- 
tioned a  king  as  having  died) — •'  (iuoi  done,  les  rois  meurcnt-ils  r"  "  Quel- 
qucfois,  monscigneur,"  was  the  cautious  but  courtly  reply. — Erougham's 
Historical  Sketches. 

X  The  eastern  pestle  is  about  live  feet  long,  and  is  made  of  wood,  tipped 
^^•ith  iron.  It  is  found  in  every  house,  and  is  connected  with  as  many  super- 
stitions and  ceremonies  as  the  besom  or  broom  among  the  old  wives  of  Europe. 
It  is  an  instrument  almost  exclusively  used  by  women,  and  it  has  often  ex- 


VII.    LEGENDS    OF    GOTAMA    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  ^Esala,  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  w^arm,  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  moment 
of  time,  and  arrayed  Sidhartta  in  a  celestial  robe,  more  beautiful 
than  all  his  previous  magnificence.  The  prince  knew  that  he  was 
a  dewa,  and  not  a  man,  and  allowed  himself  to  be  enveloped  in  the 
robe.  It  was  of  so  fine  a  texture,  that  when  folded  it  did  not  fill 
the  hand,  and  was  indeed  no  larger  than  a  sesamum  flower ;  yet 
when  opened  out,  it  w^as  192  miles  in  length.  It  was  throAvn  round 
his  body  in  a  thousand  folds,  and  a  crown  of  sparkling  gems  was 
placed  upon  his  head  ;  the  musicians  were  animated  to  play  upon 
their  instruments   in    the  most  perfect   time ;    and  the   attendant 

cited  my  pity  when  I  have  seen  them  at  work  ;  but  not  unfrcquently  two 
women  are  employed  at  the  same  mortar,  and  give  alternate  strokes,  by  which 
the  process  becomes  less  tedious,  as  they  emulate  each  other  in  the  giving  of 
the  stroke. 


156  A    MANUAL    OF    BUDHISM. 

brahmans  chauntcd  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  grandfatlicr  thought  that  this  would  be  likely  to  prevent  Sid- 
hiirtta  from  becoming  an  ascetic,  with  all  joy  he  sent  a  messenger 
to  inform  him  of  the  auspicious  event.  The  noble  went  in  haste 
to  the  prince,  and  said,  "  Your  highness,  a  son  is  born  to  you  :  and 
he  is  your  second  self."  On  receiving  this  intelligence  he  reflected 
that  an  object  of  affection  was  now  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  could  abandon  the 
pleasures  of  the  w^orld,  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  : — 

"  Nibbuta  niina  sumata, 
Nibbuta  nuna  sopita, 
Nibbutii  nuna  siinari, 
Yassa-yan  i-diso  pati." 

The  purport  of  which  is,  that  if  his  mother  or  his  father,  or  any 
of  his  wives,  wore  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  pearls,  and  worth  a 
lac  of  treasure,  and  sent  it  to  the  jn-incess.  On  receiving  it,  Kisa- 
gotami  thought  that  he  had  sent  her  the  present  because  he  admired 

*  Tlio  Karmikas  of  Ncpaiil  assert  that  llahula  remained  six  years  in  the 
womb  of  his  mother.  The  pain  and  anxiety  of  mother  and  son  were  caused 
by  the  karma  of  their  former  births. — Hodgson's  Illustrations. 


VII.    LEGENDS    OF    GOTAMA    BUDIIA.  157 

her,  and  that  he  would  make  her,  as  well  as  Yasodhara,  one  of  his 
principal  queens. 

On  reaching  the  palace,  Sidhartta  reclined  upon  a  splendid  couch, 
the  lamps  were  filled  with  perfumed  oil,  and  lighted,  and  around 
him  were  assembled  his  40,000  queens.  Some  danced  before  him, 
whilst  others  played  upon  flutes,  harps,  and  cymbals,  and  instru- 
ments made  of  the  legs  of  fowls  or  of  animals  ;  whilst  others  again 
beat  the  drum,  performed  various  evolutions,  and  tried  in  many 
ways  to  attract  his  attention  ;  but  the  prince  paid  no  regard  to  them, 
and  fell  asleep.  The  choristers  and  musicians,  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  unseemly  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  came  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  him  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  sufiering  his  mind  to  be  calmed 
by  them,  they  only  added  to  his  previous  agitation,  like  the  heaping 
of  fuel  upon  a  fire.  That  which  Mara  said  was  false  ;  but  if  it  had 
even  been  true,  Sidhartta  would  have  refused  to  become  a  Chakra- 


158  A    MANUAL    OF    BUDHISM. 

waitti ;  sooner  would  the  water  of  the  Anotatta  lake,  after  passing 
along  the  Ganges,  and  entering  the  sea,  and  approaching  the  mouth 
of  hell,  return  back  from  that  dreadful  place  to  the  Ganges,  and 
from  the  Ganges  to  the  lake  where  it  originally  sprang ;  sooner 
would  all  the  Wtiter  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, 
projDcrly  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,  which  would  probably 
cause  her  to  awake ;  and  as  he  knew  that  if  she  awoke  she  would 
speak  to  him,  which  might  shake  his  resolution,  he  remained  upon 
the  threshold,  holding  the  doorpost  with  his  hand,  but  not  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 from  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  neck 
to  his  tail,  Kantaka  was  18  cubits  in  length,  of  proportionate  height, 

•  Ilesiod  speaks  of  the  rain,  "  deep  as  the  ox's  hoof." — Works,  146. 


VIT.    I,EGENDS    OF    GOTAMA    liUDIIA.  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  vv^ould  take  the  prince  on 
his  right  shoulder,  and  the  horse  on  his  left,  and  leap  over  the  ram- 
parts of  the  city;  and  the  horse  resolved,  in  view  of  the  same 
obstacle,  to  leap  over  the  barrier  with  the  prince  on  his  back,  whilst 
the  noble  held  his  tail.  Thus,  all  exhibited  the  most  determined 
courage,  and  were  equally  free  from  fear.  But  when  they  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  kncAV  that  if  the  prince  proceeded 
on  his  journey,  his  own  dewa-loka  woidd  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  may  possess  the  honours  that  are  within  your  reach  ; 
go  not ;  go  not !"  The  prince  asked  who  he  was,  and  he  said  that 
he  was  lord  of  the  sixth  dewa-loka,  Paranirmmita  Wasawartti ;  but 
on  hearing  this,  in  a  way  that  made  the  sakwalas  tremble,  the 
prince  declared,  "  A  thousand  or  a  hundred  thousand  honours  such 

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

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  tails  of  the 
ponies  that  traverse  the  narrow  paths  of  its  steep  mountains ;  they  retain 
their  hold  even  when  the  animal  is  going  at  full  gallop,  and  are  thus  carried 
along  with  fearful  rapidity.  We  learn  from  Caesar  that  the  Germans  were  so 
alert  by  continual  exercise,  that  laying  hold  of  the  manes  of  their  horses  they 
could  run  with  equal  swiftness. — De  Bel.  Gal.  vi.  13.  The  Ai-abs  relate  that 
when  Moses  lied  from  the  palace  of  Pharaoh,  he  was  carried  over  the  Nile  on 
the  steed  Hizan,  provided  for  his  escape  by  Gabriel.  But  both  Kantaka  and 
Hizan  must  bow  before  Borak,  the  miraculous  horse  of  Mahomet,  that  enabled 
him  to  visit  Medina,  Bethlehem,  Jerusalem,  and  Paradise,  in  so  short  a  space 
of  tune  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  which  you  refer  would  have  no  power  to  charm  me 
to-day  ;  I  seek  the  Budhaship ;  I  want  not  the  seven  treasures  of 
the  Chakrawartti ;  therefore,  begone,  hinder  me  not."  Then  Mara 
ascended  into  the  air,  and  said  to  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  army  to  oppose  thee."  Throughout  the  whole  of  the 
seven  years  that  follow'ed  this  period,  the  assaults  of  Mara  were 
continued. 

Rejecting  the  offer  of  universal  empire,  as  he  would  cast  forth 
saliva  from  his  mouth,  in  the  month  ^sala,  on  the  day  of  the  full 
moon,  the  nekata  being  Uttrasala,  Sidhartta  departed  from  the  city. 
After  proceeding  some  distance,  he  resolved  to  look  once  more  at 
the  place  he  had  left ;  when  the  city,  without  his  turning  round, 
appeared  as  if  it  were  before  him.  At  the  same  time  he  foresaw 
that  a  dagoba  would  be  erected  to  Kantaka,  on  the  spot  whence  this 
view  was  presented.  In  this  journey,  60,000  dcwas  preceded  him 
with  torches  of  jewels,  and  the  same  number  were  on  each  side. 
The  light  was  so  great,  that  in  any  part  of  the  sakwala  the  smallest 
thing  could  be  perceived.  The  dewas  in  attendance  extended  as 
far  as  the  sakwala  rocks.  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  miles,  arrived  in  the  morning  at 
the  river  Anoma.  This  was  not  the  full  speed  of  Kantaka ;  such 
was  his  strength  that  he  could  have  gone  in  a  moment  to  the  sak- 
wala rocks,  or  have  run  round  the  outer  circle  of  the  sakwala 
between  the  time  of  the  morning  meal  and  noon  ;  but  on  account 
of  the  number  of  flowers  thrown  in  the  path  of  the  future  Budha, 
and  the  great  retinue  by  which  he  was  attended,  he  went  in  that 
night  only  thirty  yojanas.  On  arriving  at  the  river,  he  enquired  its 
name  from  the  noble,  and  when  he  was  told  that  it  was  Anoma, 
illustrious,  or  honourable,  he  received  it  as  another  omen   in  his 


VII.    LEGENDS    OF    GOTAMA    BUDIIA.  IGl 

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  j^ermission  to  return  to  the 
city.  The  noble  also  wished  to  abandon  the  world ;  but  the  prince 
asked  what,  in  that  case,  Avas  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  accomplishment  of  his  wish,  but 
charged  him  now  to  go  and  inform  his  father,  mother,"'  wife,  and 
the  people  of  the  city,  that  as  he  had  become  a  recluse  they  were 
not  to  sorrow  for  him ;  and  he  requested  that  care  might  be  taken 
of  his  son  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 
most  efficient  aid,  in  times  of  difficulty.!  '^^^  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  imme- 
diately born  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  cut  it  off.J  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. 

I  The  hair  was  then  only  two  inches  long;  and  it  arranged  itself,  (on  his 
head)  curlmg  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. — Turnour. 

M 


1G2  A     MANUAL    OF    BUIJUIS.M. 

tisa,  in  a  dagoba  called  Salumini-sacya,  \vhere  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  come  from  the  city,  in  order  to  persuade  him  to 
return,  he  went  to  the  mango  garden  called  Anupiya,  where  he 
remained  seven  days  without  food,  from  an  excess  of  joy ;  and  at 
the  end  of  this  period,  early  in  the  morning,  he  went  on  foot  480 
miles,  to  the  city  of  Rajagaha,*  which  he  entered  by  the  eastern 
gate,  and  went  from  house  to  house  in  regular  order  with  the  alms- 
bowl. 

At  this  season  there  was  celebrated  in  the  city  a  nekata  festival, 
called  ^sala-keli,  which  commenced  on  the  seventh  day  of  the 
moon ;  and  as  all  the  citizens  had  left  their  usual  employment  to 
see  the  sports,  not  fewer  than  sixteen  kelas  of  people  gathered 
around  him  to  gaze  upon  his  beauty.  Some  said  that  the  regent  of 
the  moon,  from  fear  of  the  asur  Rahu  had  come  down  to  the  earth  ; 
others  said  that  it  could  not  be  the  regent  of  the  moon,  but  that  the 
dewa  Ananga  had  come  to  see  their  festival ;  but  others  said  that  it 
could  not  be  Ananga,  as  his  body  was  half  burnt  by  Maha  Iswara, 
and  upon  this  recluse  they  could  see  no  marks  of  fire.  It  was  then 
argued  that  he  was  Sekra ;  but  others  replied,  "  How  you  talk  ? 


*  This  place  is  still  known  by  the  name  of  Rfijagriha,  and  is  situated  about 
sixteen  miles  south  of  the  city  of  Bahar.  It  was  abandoned  by  Asoka,  and 
when  visited  by  Fa  Hian  was  entirely  desolate  and  iminhabited,  though  a 
few  Budliistical  remains  could  be  traced.  The  surrounding  coiuitry  is 
covered  with  a  great  variety  of  ruins.  It  is  a  celebrated  place  of  Hindu 
pilgrimage,  and  is  also  honoured  by  the  Jains,  who  every  year  resort  thither 
in  great  numbers,  and  have  built  temjiles  on  the  five  hills  by  which  the  valley 
is  surrounded.  In  1811  there  was  a  Hindu  hermit  here  who  had  seated 
himself  in  the  open  gallery  of  a  thatched  hut,  where  he  sat  all  day  in  the 
posture  in  which  Budha  is  represented,  without  motion  or  speech,  but  well 
besmeared  with  cow  dung. — Hamilton's  Gazetteer.  The  Piijawaliyasays  of 
this  city,  "  It  is  called  llajagaha  because  it  was  founded  by  a  king,  and  every 
house  in  it  resembled  a  palace.  It  is  surrounded  by  mountains.  In  the  time 
of  the  Budhas  it  is  like  one  vast  roimd  in  wliicli  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  rakshas  and 
yak  is." 


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  who  had  come  to  bless  the  world.  The  citizens  informed 
the  king,  Bimsara,*'  that  a  mysterious  being  was  seen  ;  but  whether 
he  were  a  yaka,  a  dewa,  a  brahma,  or  Vishnu,  they  were  unable  to 
tell.  The  king  went  to  look  at  him  from  one  of  the  towers  of  the 
palace,  but  he  said  to  his  courtiers,  "  I  cannot  decide  whether  it  be 
a  dewa  or  not ;  but  let  some  one  follow  him  when  he  leaves  the 
city,  and  watch  him  ;  if  he  be  a  demon  (one  not  a  man)  he  will 
vanish  ;  if  he  be  a  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  place."  When  the  prince  had  received  as  much  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 
such  food  before  ;  but  he  reflected  that  it  was  necessary  he  should 
endure  many  hardships  if  he  wished  to  become  Budha,  and  that  he 
rnu&t  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  my  tongue,  and  mixed  with  the  liquid  of  my  saliva, 
after  which  it  will  descend  into  the  vessel  of  my  abdomen,  and  pass 
into  the  oven  of  my  stomach,  there  to  be  again  mixed  with  the 
water  of  my  gastric  juice,  and  reduced  by  the  fire  of  my  digestive 
faculty  ;  the  fan  of  my  wind  will  blow  this  fire ;  in  sixty  hours  (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  Dulva,  in  Tibetan,  that  the  king  of 
Anga,  whose  capital  was  Champa,  conquered  the  king  of  Magadha,  whose 
capital  Avas  Rajagaha,  previous  to  the  birth  of  Sakya  (Gotama).  When 
Vimbasara  (Bimsara)  grew  up,  he  invaded  Anga,  and  caused  the  kuig  to  be 
slain  ;  after  which  he  resided  at  Champa,  until  the  death  of  his  father,  and 
then  returned  to  Rajagaha. — Csoma  KiJriJsi. 

M  2 


164  A    MANUAL    OF    BUDIIISM. 

will  be  converted.  Sidhartta !  thy  body  is  composed  of  the  four 
elements,  and  this  food  is  the  same  ;  therefore,  let  element  be  joined 
to  element."  By  these  meditations  he  overcame  his  antipathy  to 
the  food,  and  swallowed  it.  The  messengers  informed  the  king 
that  the  recluse  had  eaten  the  food  ;  whereupon  Bimsara  went  to 
the  rock,  and  enquired  what  was  his  name  and  family,  when  he 
discovered  that  in  former  years  he  was  his  own  friend.  On  learning 
the  dignity  of  the  prince's  character  he  expostulated  with  him  and 
said,  "  What  is  this  that  you  arc  doing  ?  No  prince  of  your 
exalted  race  was  ever  before  a  mendicant.  There  are  connected 
with  llajagaha  80,000  inferior  towns,  and  18  kelas  of  people  ;  the 
countries  of  Angu  and  Magadha  are  4,800  miles  in  extent,  and 
bring  me  in  a  countless  revenue.  The  city  was  once  the  residence 
of  a  Chakrawartti ;  and  even  now  there  are  the  five  grades  of 
nobles  ;  therefore,  come,  and  divide  the  kingdom  with  me."  But 
the  prince  rejdicd,  "  In  seven  days  I  shall  reject  the  Chakrawartti- 
ship ;  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  com- 
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  could  not  prevail,  he  received  from  him  a  promise  that 
when  he  began  to  promulgate  his  doctrines,  his  first  discourse 
should  be  delivered  in  Rajagaha.  The  king  then  returned  to  the 
city. 

3.    G6taina  as  an  Ascetic,  preparatory  to  the  reception  of  the 
BudJiasJiip. 

When  going  away  from  the  rock,  Sidhartta  fell  in  with  tAvo 
ascetics,  Alara  and  Uddaka ;  but  as  from  the  dhyana  he  exercised 
in  their  company  he  was  not  able  to  attain  the  Budliaship,  and  as 
he  reflected  that  he  must  endure  many  things  to  prove  the  firmness 
of  his  resolution  to  dewas  and  men,  he  went  to  the  Uruwela  forest,* 
where  he  remained  in  a  place  adapted  to  the  exercises  of  meditation. 
In  a  former  age  there  were  10,000  ascetics  resident  in  that  forest, 
and  it  was  their  custom  that  when  any  of  them  were  troubled  with 
evil  thoughts,  they  arose  early  in  the  morning,  and  going  to  the 

*  The  tikiwa  explains  that  the  name  Uruwelaya  is  derived  from  uru, 
sands,  and  welaya,  mounds  or  waves,  from  the  great  mounds  or  columns  of 
sand  which  are  stated  to  be  found  in  its  vicinity,  and  which  have  attracted 
the  attention  of  modern  travellers  also. — Turnour. 


VII.    LEGENDS    OF    GOTAMA    BUDHA.  165 

river,  entered  it,  and  waded  on  until  the  water  reached  to  tlieir 
mouths,  M'hen  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  arovmd  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  remained  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  manner  he  was  not  taking  the 
proper  course  to  become  Budha,  and  that  he  must  endure  hardships 
of  a  kind  much  more  severe.  "  If  I  receive,"  he  thought  within 
himself,  "  as  much  food  as  a  sesamum  seed  in  size,  it  would  be 
sufficient ;  I  require  nothing  more  than  a  pepper  pod,  or  a  small 
fruit ;  with  only  this  I  can  still  live."  The  dewas,  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  became  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  until  the  third  watch,  he  fell  senseless  to  the  ground. 
The  dewas  assembled  around  him  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  Kapilawastu,  and  entering  the  king's 
apartment,  caused  a  light  to  appear.  The  king  asked  who  she  was, 
and  she  said  that  she  had  come  to  inform  him  that  his  son  had  just 
departed  to  the  other  world.     Sudhodana  then  asked  if  the  prince 


166  A    MANUAL    OF    BUDHISM. 

liad  become  Budha  before  lie  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  which  he  knew  that  the  wish  of  the  prince  Avould  most  certainly 
be  accomplished.  There  were  many  other  dewas  who  went  to  in- 
form the  king  of  his  son's  death,  but  he  did  not  believe  any  of 
them.  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 
much  reduced,  in  order  to  regain  it  he  went  from  place  to  place 
with  the  alms-bow  1,  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  name  was  Senani,  in  a  village  of  the  same  name.  His 
daughter,  Sujalu,  one  day  took  an  offering  to  the  dcwa  of  a  nuga 
tree,  called  Ajapala,  and  made  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  rice-milk  yearly,  with  a  lac  of  treasure.  The 
wish  of  the  maiden  was  accomplished  ;  she  married  a  nobleman  of 
Benares,  and  had  a  son ;  and  she  now  prepared  to  fulfil  her  vow. 
For  this  purpose  she  caused  a  thousand  cows  to  be  fed  in  a  meadow 
of  the  richest  grass ;  with  the  milk  that  these  cows  gave  she  nou- 
rished 500  other  cows  ;  with  the  milk  that  these  gave  she  nourished 
250  ;  with  the  milk  of  the  250,  she  nourished  175  ;  thus  gradually 
decreasing  to  64,  32,  16,  and  8  cows.  This  was  done  that  milk  of 
the  very  best  kind  might  be  procured.  On  the  morning  of  the  day 
of  the  full  moon,  in  the  month  Wesak,  the  cows  gave  milk  of 
themselves,  without  its  being  drawn  from  them,  sufficient  to  fill  the 
vessels,  before  the  calves  were  loosed  to  suck  the  teats. 

In  the  night  previous,  Sidhartta  saw^  a  number  of  dreams.  All 
the  Budhas  are  accustomed  to  see  dreams  of  a  similar  kind,  on  the 
night  of  the  14th  day  of  the  month  Wesak.  1.  After  falling 
asleep,  the  whole  earth  seemed  to  bo  his  couch,  and  the  rocks  of 


VII.    LEGENDS    OF    G;')TAMA    BTJDHA.  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.  3.  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  lihini  flew  to  him  from  the 
four  quarters ;  when  at  a  distance  they  were  of  difl'erent  colours, 
but  as  they  approached  him,  they  all  became  of  a  golden  hue.  By 
this  he  perceived  that  although  men  were  at  that  time  of  diff'erent 
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  mass  of  disgusting  filth  ;  but  as  he 
trod  its  surface,  the  sole  of  his  foot  was  not  in  the  least  defiled. 
And  he  reflected,  that  though  his  followers  would  bring  to  him  and 
his  disciples  the  four  necessaries  of  the  priesthood,  neither  he  nor 
they  would  fix  their  afiections  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  ovvn  hand,  and  boiled  it  with  sandal  and  other 
fragrant  woods  ;  but  when  placed  upon  the  fire,  along  with  rice,  it 
did  not  boil  over  like  other  liquids.  The  bubbles  that  were  formed 
all  went  towards  the  right  side,  and  there  was  no  smoke.     The 


168  A    MANUAL    OF    BUDHISM. 

dewas  of  the  four  quarters  now  came,  antl  kept  watch  on  each 
side  ;  Sckra  kept  the  fire  burning  ;  ^Nlaha  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  place,  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  information  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  alms-bowl  given  to  him  by  Maha 
Brahma,  but  it  had  vanished  ;  and  as  he  had  nothing  in  which  to 
receive  it,  Sujata  took  off  the  cover  of  the  vessel,  and  presented  it 
to  him  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  w'ish, 
from  being  born  in  hell. 

After  receiving  the  food,  the  prince  arose,  and  taking  his  alms- 
bowl  he  went  to  the  river  Niranjara ;  and  after  the  manner  of 
former  Budhas,  as  he  perceived  what  they  had  done,  he  bathed  at 
a  place  called  Supralishtita,  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  repast. 


VII.    LEGENDS    OF    GOTAMA    BTJDKA.  169 

he  reflected  that  he  must  now,  in  the  order  of  events,  cast  the 
alms-bowl  into  the  river,"'-'  and  that  if  it  swam  against  the  stream, 
it  would  be  an  evidence  that  he  was  upon  that  day  to  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  some  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  supreme 
Budha  will  appear."  This  Avas  said  because  a  day  in  a  naga-loka 
is  a  Budhantara. 

From  the  river,  Sidhartta  went  to  a  forest  on  its  bank,")-  and 

*  On  the  day  that  Xerxes  passed  the  Hellespont,  he  poiu'ed  a  libation  into 
the  sea  from  a  golden  vessel,  and  then  threw  the  vessel  into  the  water,  to- 
gether with  a  golden  goblet. — Herod,  vii.  54. 

t  This  country  was  afterwards  called  Budha  Gaya.  It  was  completely 
deserted  when  visited  by  Fa  Hian,  who  calls  it  Kia  ye.  Hiuan  Thsang  says 
that  the  tovm  is  situated  in  a  very  strong  position,  but  he  found  verj^  few 
inhabitants.  A  few  hundred  yards  west  of  the  Nilajan  river,  in  a  plain  of 
great  extent,  about  five  miles  from  Gaya  Proper,  there  are  remarkable  re- 
mains, that  now  consist  of  confused  heaps  of  brick  and  stone,  exhibitmg 
traces  of  having  been  once  regularly  arranged.  There  is  a  buildmg  called 
the  temple  of  Budha,  built  of  brick,  and  lofty,  resembling  at  a  distance  a  huge 
glass-hoiise  (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 
occasionally  from  distant  coimtries  to  visit  its  monuments.  On  the  terrace 
behmd  the  temple  a  peepul  tree  is  growing,  which  the  Hindus  suppose  to 
have  been  planted  by  Eraluna.  It  is  supposed  by  the  Budhists  that  it  is 
exactly  in  the  centre  of  the  earth.  In  1812  this  tree  was  in  full  vigour,  and 
appeared  to  be  about  100  years  of  age ;  but  a  similar  one  may  have  existed 
in  the  same  place  when  the  temple  was  entire  ;  a  circvdar  elevation  of  brick 
has  been  raised  round  its  root,  in  various  concentric  circles,  and  on  one  end 
of  these  has  been  placed  a  confused  heap  of  images  and  carved  fragments  of 
stone,  taken  from  the  ruins.  Indeed  the  number  of  images  scattered  about 
this  place,  for  15  or  20  miles  in  all  directions,  is  almost  incredible  ;  yet  they 
all  appear  to  have  originally  belonged  to  the  great  temj^le  or  its  vicinity, 
which  seems  to  have  been  the  grand  quarry  for  the  Avhole,  and  carried  from 
thence  to  different  places.  Many  of  these  images  are  now  worshipped  by 
the  Brahmanical  Hindus.  Besides  inscriptions  establishing  the  Budhist 
origin  of  many  of  these  images,  they  may  be  distuiguished  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  bo-tree  to  be  in  the  centre  of  Jambud- 
wipa.  The  Greeks  had  a  similar  superstition  relative  to  Delphi,  which  they 
called  umbilicus  tcrr;c.  They  said  that  two  birds  were  sent  by  Jupiter,  one 
from  the  east  and  the  other  from  the  west,  in  order  to  ascertain  the  true 
centre  of  the  earth,  which  met  at  Delphi.  In  1833,  I  saw  the  Greek  Chris- 
tians, in  the  Church  of  the  Sepulchre  at  Jerusalem,  offer  lights  to  a  short 
marble  pillar,  under  the  supposition  that  it  stands  in  the  centre  of  the  world. 


170  A    MANUAL    OF    BtTDniSM. 

sat  down  at  the  foot  of  a  sal-free,  where  he  remained  the  rest  of 
the  day,  during  which  period  he  gained  the  five  supernatural  en- 
dowments, pancha-abhignya,  and  practised  the  eight  modes  of 
abstract  meditation,  ashta-samapatti.  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.  On  his  way,  he  was  met  by  the  brahman  Santi,  who 
gave  him  eight  bundles  of  kusa  grass,  as  he  knew  that  they  would 
be  required,  and  prove  a  great  benefit.  On  approaching  the  bo- 
tree,  the  prince  first  went  to  the  south  side,  and  looked  towards 
the  north ;  but  the  southern  sakwalas  appeared  to  him  as  if  de- 
pressed, and  the  northern  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  nortliern  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 
purjiose,  as  they  wanted  stability ;  he  therefore  went  to  tlie  eastern 
side  of  the  tree,  and  looked  towards  the  west ;  and  as  the  side  on 
which  he  stood  was  fixed  and  firm,  he  there  remained.  This  was 
the  place  where  the  former  Budhas  overcame  Mara,  and  all  evil 
desire   was  destroyed.*     Therefore,   in  the   same   place  he  threw 

*  In  1833,  Budha  Gaya  was  visited  by  two  Burmese  envoys  fi-om  the  king 
of  Ava,  accompanied  by  Captain  G.  Buinc}'.  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 
JIath.  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  (bo)  tree  and  the 
sm-rounding  scenery,  made  by  aBiu-mese  painter  in  the  suite  of  the  vakeels." 
A  fac  simile  of  the  inscription  appears  in  the  Ilesearches,  but  the  picture  is 
not  given.  The  vakeels  write  to  the  king  thus: — "Proposing  to  invite  a 
piece  from  the  Avestcrn  branch  of  Boodh's  excellent  tree,  to  proceed  to  the 
Burmese  kingdom,  to  the  spot  where  religion  shines  and  the  protector  of  re- 
ligion dwells,  your  majesty's  slave  Mengyee  Maha-tsee-thoo,  walked  round  the 
tree  from  right  to  left,  and  poured  out  some  rose  water,  when  owing  to  the 
great  virtues  of  your  majesty,  wortliy  to  be  styled  protector  of  religion,  your 
slave  beheld  within  the  brick  platform  of  five  gradations,  which  surround  the 
body  of  the  tree  as  high  up  as  the  branches  strike  off,  what  was  wonderful, 
having  never  happened  before,  most  curious  and  most  excellent,  and  what 
contradicts  the  common  saying,  that  a  small  peepul  ti-ee  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  jov,  your  ma- 
jesty's slave  repeated  his  solemn  appeal,  and  carefully  gathered  tliis  ])lant. 
It  is  growing  in  your  slave's  possession,  but  in  consequence  of  the  stem  and 


VII.    LEGENDS    OF    GOTAMA     BTJDHA.  171 

down  the  bundles  of  kusa  grass  he  had  received  from  the  brahman, 
and  at  the  spot  where  they  touched  the  ground,  the  earth  opened, 
and  by  the  power  of  his  paramitas  a  throne  arose,  14  cubits  high,  the 
roots  of  the  grass  being  hid,  whilst  the  blades  appeared  as  a  beautiful 
canopy,  wrought  by  the  skill  of  a  clever  workman.  At  the  sight 
of  this  throne,  the  prince  rejoiced ;  and  Avhen  he  sat  down  upon  it, 
he  was  animated  by  the  utmost  courage.  The  dewas  and  brahmas. 
knowing  that  this  w^as  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  loith  Wasaivartti  Mara. 

The  dewa  Wasawartti-mara^'  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- 
come 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  dewas  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."  The 
junior  envoy  says  in  his  journal,  "  The  principal  guardian  of  the  tree,  Mu- 
hunt  Jogee,  told  us  that  the  English  chief  has  given  him  27  villages  con- 
tiguous to  Boodh's  tree,  and  that  he  lives  on  the  revenue  derivable  from  the 
same.  He  occupies  a  three-storied  brick  house,  with  all  his  disciples  and 
subordinate  j  ogees,  living  in  the  lower  and  uppermost  portions  of  it.  On 
asking  him  how  many  discijiles  and  followers  he  had,  he  said  upwards  of 

50C,  some  near  him  and  some  at  a  distance The  circumference  of 

Boodh's  tree,  on  a  line  with  the  top  of  the  encircling  brick  platform  of  five 
gradations,  which  forms  its  throne,  and  is  35  cubits  high,  measured  19  cubits 
and  10  fingers'  breadth.  The  tree  rises  44  cubits  above  the  brick  platform. 
From  the  top  of  the  tree  to  the  terrace  on  the  ground,  on  the  eastern  side, 
may  be  80  cubits,  or  a  little  more  only ;  apparently  the  boughs  and  small 
branches,  which  once  grew  upwards,  have  in  consequence  of  the  great  age 
of  the  tree  sjDread  out  laterally,  and  this  is  the  reason  why  the  present  height 
of  the  tree  does  not  correspond  with  that  mentioned  in  the  scriptures." — 
Col.  H.  Burney,  Asiatic  Researches,  vol.  xx, 

*  Wasawartti  Mara  is  the  ruler  of  the  sixth  dewa-loka.  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-lokas  and  the  pri- 
vilege of  nirwana,  Avhich  woukl  prevent  the  rc-peopling  of  the  inferior  world 
in  which  he  reigned,  when  the  dewas  then  inhabiting  it  had  fulfilled  their 
period  of  residence.  There  can  be  no  doubt  that  the  whole  history  of  this 
battle  was  at  first  an  allegorical  description  of  an  enlightened  mind  struggling 
with  the  power  of  evil.  It  may  refer  to  some  reality  experienced  by  Gotama, 
when  in  the  solitude  of  the  wilderness  he  was  led  to  feel  the  "  accusing 
thoughts"  of  which  the  apostle  speaks,  and  to  seek  the  attainment  of  a  higher 
and  better  state  of  mind.  Mara  is  called  by  Csoma  Korbsi,  "  Kama-deva, 
or  the  god  of  pleasures." 


172  A    MANUAL    OF    BUDHISM. 

was  as  the  rolling  of  the  timbili  drum,  struck  in  seasons  of  festivity. 
It  was  a  sign  to  him  that  Mara  would  come  to  do  battle  ;  and  as  he 
knew  who  would  be  the  conqueror,  and  that  by  this  means  his 
prowess  would  be  proclaimed  to  the  world,  he  sat  in  peace,  undis- 
turbed. When  tlie  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,  Glriraekhala,  150  yojanas  high,  and  as  he 
knew  that  he  would  not  be  able  to  conquer  with  one  weapon  alone, 
he  made  unto  himself  500  heads,  with  1000  red  eyes,  and  500 
flaming  tongues  ;  he  had  also  1000  arms,  in  each  of  which  was  a 
weajion,  and  yet  no  two  of  these  weapons  were  alike.  As  he  knew 
that  the  task  he  had  undertaken  would  be  difficult  to  accomplish, 
from  the  power  and  wisdom  of  his  opponent,  he  concluded  that  it 
■would  be  better  not  to  approach  him  in  front,  lest  he  should  be  seen 
from  afar,  and  the  mind  of  the  prince  be  prepared  for  the  attack ; 
it  might  be  that  if  he  approached  from  behind  and  made  a  noise, 
Sidhartta  would  look  to  see  what  was  the  matter,  which  would  be 
the  proper  moment  in  which  to  seize  him.  He  therefore  proceeded 
stealthily  to  the  western  side  of  the  sakwala-gala.  The  army  that 
accompanied  him  extended  on  every  side  164  miles,  and  its  weight 
was  sufficient  to  overpoise  the  earth.  No  two  of  the  warriors  had 
the  same  appearance ;  they  assumed  the  most  frightful  forms,  ap- 
pearing like  lions,  tigers,  panthers,  boars,  bears,  buff"aloes,  bulls, 
nagas,  garundas,  polongas,  and  pimburas,  all  with  hideous  faces  ; 
the  snakes  stretched  out  their  necks  ;  other  animals  tore  up  trees 
by  the  roots  ;  they  rolled  round  their  heads,  struck  each  other  as  if 
in  mortal  combat,  made  mouths  in  the  middle  of  their  bodies,  from 
which  they  put  out  their  tongues  and  caused  dirty  saliva  to  exude, 
chased  each  other  hither  and  thither,  manifested  various  kinds  of 
evil  dispositions,  brought  terror  upon  all  who  saw  them,  and  ex- 
tended themselves  from  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 


YII.    LEGENDS    OF    GOXAMA    BUDH.V.  173 

said  this,  he  fell  flat  upon  his  couch,  with  his  face  downwards. 
Then  the  Sekras  of  the  10,000  sakwalas  threw  down  the  shells  that 
they  held  in  their  hands,  and  fled  away  ;  but  Sujampati,  the  Sekra 
of  our  own  favoured  sakwala,  because  he  was  born  here,  and  had 
the  power  resulting  from  great  merit,  and  was  moreover  very  cou- 
rageous, did  not  leave  his  place ;  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  Sahampati  Maha  Brahmas  of  the  10,000 
sakwalas  fled  away  in  like  manner,  after  they  had  stuck  their  um- 
brellas, like  so  many  moons,  upon  the  summit  of  the  sakwala- gala. 
When  the  prince  perceived  that  all  the  dewas  had  fled,  without 
any  exception,  he  still  remained  unmoved  as  the  rock  Maha  Meru, 
and  fearless  as  the  king  of  the  lions  when  he  sees  a  herd  of 
elephants.  Then  seeing  the  army  of  Mara  coming  tow^ards  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  pavamita  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  dharmma  must  be  to  me  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  my  life  are  here :  the  thirty  paramitas  that  I  have  kept  continu- 
ally until  now,  without  any  intermission,  shall  this  day  be  as  thirty 
Avarriors  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  endowments  will  be  to  me  as  a  deep  fosse ;  my  renowned 
benevolence  will  be  to  me  as  water  filling  it ;  and  with  this  fosse 
around  me  the  approach  of  my  enemies  shall  be  prevented.  My 
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  ofi"  my  enemy  Mara  when  he  approaches.  The  four  great 
duties,  chatuparisudhi-sila,  that  I  have  constantly  attended  to,  shall 


174  A    MANUAT,    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  prot'^'^* '""e.  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  my 
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  moved  ; 
like  a  gentle  and  agreeable  breeze  it  refreshed  him,  did  homage  to 
him,  and  passed  away.  Then  Mara,  that  he  might  see  into  what 
sakwala  the  prince  was  blown  by  the  storm,  mounted  to  the  top  of 
the  Udayagiri  rock ;  but  when  he  saw  his  body  still  resplendent  as 
the  orb  of  the  sun,  he  became  angry  as  a  stricken  serpent,  and 
thought  within  himself,  "  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  became  angry  as  a  goaded  elephant, 
and  he  thought,  "  I  will  now  destroy  him  by  crushing  him  to 
pieces,"  intending  to  bring  upon  him  a  shower  of  rocks.  He 
therefore  hurled  through    the   sky   a   hundred   thousand   burning 


VII.    LEGENDS    OF    GOTAMA    BUDIIA.  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  ofiering.  ^^--. 

"  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  ofiering. 

When  Mara  looked  to  see  if  the  prince's  body  was  not  cut  to 
pieces,  he  beheld  his  mouth  beautiful  as  the  water-lily  ;  and  at  the 
sight  he  raged  like  straw  cast  into  the  fire.  Now  he  thought,  "  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 
preta. 


176  A    MANUAL    or    BUDIIISJI. 

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  such  mighty  energy,  it  could  not  be  brought  to  approach  the 
prince  who  was  seeking  the  Budhaship  ;  through  his  great  merit,  it 
rose  and  fell  in  the  air  like  a  dry  leaf,  and  afterwards  remained  in 
splendour  above  his  head,  like  a  canopy  of  flowers.  The  warriors 
of  Mara  meanwhile  said  to  each  other,  "  It  is  to  no  purpose  now  to 
look  for  Sidhartta,  as  he  is  undoubtedly  destroyed  ;  never  before 
this  time  did  our  divine  master  throw  the  discus  ;  to  look  for  him 
now  would  be  useless;"  yet  after  poising  for  a  time  a  hundred 
thousand  rocks,  they  hurled  them  in  the  same  direction,  which,  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  formidable  weapon,  he  went  in  front  of  him, 
burning  with  anger  like  the  fire  at  the  end  of  a  kalpa,  and  rolling 
round  his  red  eyes  he  took  his  thousand  weapons  into  his  thousand 
hands,  and  brandishing  them  before  the  prince,  he  said,  "  I  will 
take  thee  by  thy  two  legs,  and  hurl  thee  into  the  next  sakwala  ;  be- 
gone from  my  throne  !" 

When  former  Bodhisats  received  the  Budhaship,  the  Maras  who 
came  to  ojipose  them  saw  at  once  the  glory  of  their  sacred  mouth 
(which  extended  to  the  sakwala  gala),  trembled,  and  were  overcome. 
But  upon  the  present  occasion,  Mara  had  an  advantage  not  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, Jali  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  aj^proach 
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  time  ; 
and  the  sound  was  enough  to  cleave  the  earth  ;  it  was  like  the  roar 
of  the  sea,  and  struck  the  brahma-loka.  Mara  proceeded,  "  Oh, 
prince  Sidhartta  !  so  great  an  army  has  become  witness  that  I  have 
accomplished  the  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  accomplishment  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  Wankagiri,  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    UUDHISM. 

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 
army  of  Mara  fled  away  with  a  great  noise,  like  leaves  driven  by 
the  Avind,  each  in  a  diflferent  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  dew^as  of  this  sakwala  now  called  out  to  the  dew^as  of  the 
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  brahmas.  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  from  his  couch, 
and  came  to  a  certain  place  in  Jambudwipa,  where  he  assumed  the 
appearance  of  a  traveller ;  but  his  mind  was  still  filled  Avith  sorrow, 
as  he  reflected  that  notwithstanding  all  his  opposition,  the  prince 
had  become  Budha,  and  would  in  a  little  time  preach  the  bana,  by 
which  many  beings  would  obtain  nirwana.  Whilst  indulging  these 
reflections  he  made  ten  marks  upon  the  ground,  as  there  were  ten 
things  that  w-ere  presented  to  his  mind  ;  and  as  he  tried  to  reckon 
up  the  many  hundreds  of  thousands  of  ways  in  which  he  w^as  in- 

*  In  the  Puriinas  there  is  an  account  of  a  battle  between  Durga  and  a 
giant  called  Durgu,  which  bears  a  considciable  resemblance  to  this  legend  of 
the  contest  between  the  prince  Sidh&rtta  and  M&ra. 


VII.    LEGENDS    OF    GOTAMA    DUDHA.  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 
finger,  and  enquired  why  he  was  so  disconsolate.  Having  learnt 
the  cause,  they  told  him  to  become  cheerful,  as  they  themselves 
would  overcome  the  prince  ;  and  when  Mara  replied  that  their  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  reminded  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  wisdom  by  which  he  knew  the 
exact  circumstances  of  all  the  beings  Avho  have  ever  existed  in  the 
endless  and  infinite  worlds ;  at  the  twentieth  hour,  he  received  the 
divine  eyes  by  which,  he  saw  all  things  within  the  space  of  the  in- 
finite sakwalas,  as  clearly  as  if  they  were  close  at  hand  ;  at  the 
tenth  hour  again,  he  received  the  knowledge  that  unfolds  the 
causes  of  the  repetition  of  existence,  paticha-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  remain  of 
evil  desire  being  destroyed,  the  beings  in  the  endless  and  infinite 
worlds,  who  had  not  before  possessed  this  privilege,  saw  a  supreme 

N  2 


180  A    MANUAL    OV    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  which  they  obtain  birth  in  this  favoured 
Avorld,  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  :  — 

Anekaj  atisangs^ang 
Sandhawissang  anibhisang 
Gahakarakangawesanto 
Dukkh&j  &,tipmiappunang. 

Gahakarakadithosi ; 
Punagchangnakahasi ; 
Sabhi'itcphasukhabhagga, 
Gahakutangwisangkhitang ; 
Wisangkhai-agatangchittang ; 
Tanhiuiangkliayamajhaga. 

Through  many  different  bLi'ths, 

I  have  run  (to  me  not  ha\'ing  found), 

Seeking  the  architect  of  the  desire-resembling  house. 

Painful  are  repeated  bii'ths  ! 

Oh,  house-bunder  !  I  have  seen  (thee). 

Again  a  house  thou  canst  not  buUd  for  me. 

I  have  broken  thy  rafters, 

Tliy  central  support  is  destroyed  ; 

To  nirwana  my  mmd  is  gone, 

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

*  These  stanzas  are  thus  translated  by  Tumour : — "  Performing  my  pil- 
grimage through  the  (sans^ro)  eternity  of  countless  existences,  in  sorrow, 


VII.    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  Gotama,  he  arose  from  the  throne,  and  ascended  into  the  air, 
where  he  remained  for  a  moment,  after  which  he  descended  to  the 
earth  on  the  north-east  side  of  the  tree ;  and  then,  as  an  act  of 
puja,  he  continued  to  look  at  the  tree  during  seven  days,  keeping 
his  eyes  immoveably  fixed  upon  it,  animisa  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  dharmma  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  dharmma  was 
presented  before  him,  from  the  words  "  aneka  jati  sangsarang  (the 
first  line  of  the  stanzas  just  recorded)  to  the  words  appamadena 
sampadetha"  (the  last  Avords  spoken  by  Gotama  previous  to  his 
death).  The  place  where  the  dharmma  was  thus  perceived  is  called 
the  ratana-ghara  chaitya.     In  the  fifth  week,  he  went  to  the  tree 

have  I  unremittingly  sought  in  vain  the  artificer  of  the  abode  (of  the  pas- 
sions, 1.  e.  the  human  frame) .  Now,  O  artificer  !  art  thou  foiuid.  Henceforth 
no  receptacle  of  sin  shalt  thou  form — thy  frames  (literally,  ribs)  broken  ;  thy 
ridge-pole  shattered ;  thy  soul  (or  mind)  emancipated  from  liability  to  rege- 
neration (by  transmigration)  has  aiinihUated  the  domuiiou  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  Muchalinda,  where  he  remained  at  the 
foot  of  a  midclla  tree.  At  that  time  a  rain  began  to  fall,  which 
continued  during  seven  days,  without  intermission,  in  all  the  four 
great  continents.  The  naga  Muchalinda  having  ascended  to  the 
surface  of  the  lake,  saw  the  darkness  produced  by  the  storm ;  and 
in  order  to  shelter  Budha  from  the  rain  and  wind,  and  protect  him 
from  flies,  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 
Avith  the  water,  and  used  the  tooth- cleaner  given  by  Sekra,  after 
which  he  returned  to  the  kiripalu  forest. 

6.  The  first  Offering  received  by  Gotama  as  Budha. 
There  were  two  merchants,  Tapassu  and  Bhalluka,  who  had 
wished  during  a  whole  kap-laksha  to  have  the  opportunity  of  making 
an  offering  to  a  Budha  ;  and  they  now  came  from  the  north  towards 
the  kiripalu  forest,  with  500  well-laden  wagons.  In  the  same  forest 
was  a  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  some  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 
merit,  let  them  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  nasra. 


VII.    LEGENDS    OF    GOTAMA    BUDIIA.  183 

The  alms-bowl  given  by  Malia  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 
was  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  lock  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  Ajapala,  where  he  reflected  that  the  bana  is  deep,  and  that  the 

beings  of  the  world  are  unwise  and  filled  with  evil  desire  ;    he 

thought  again,  that  though  his  own  merit  was  great,  the  demerit  of 

*  This  account  is  taken  from,  the  Pujawaliya,  but  it  differs  from  the  legends 
I  have  seen  in  other  works,  which  state  that  the  relics  were  taken  to  their 
own  country,  Swarmia-bhumi  (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  religious  dispensation  (of  Gotama)  might 
be  established  during  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  Ukkalaba,  near  the  present  Ran- 
goon, they  found  that  they  had  aU  the  eight.  The  monument  in  which  they 
are  deposited  is  the  far-famed  Swa-da-gon.  — As.  Res.  xvi. 


181  A    MANTTAL    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  Sahampati  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  dewas,  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  acqiiirc  ;  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  wlio  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  dharmma  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  wliom  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  w^ere,  he  perceived 
that  the  former  had  been  dead  seven  days,  and  that  the  latter  had 
died  the  day  before ;  and  that  as  they  were  now  in  an  arupa  world, 
they  could  not  receive  its  benefit.  With  affection  for  the  two  as- 
cetics who  were  dead,  he  looked  to  discover  in  what  place  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  became  Budha, 
Gotama  went  from  the  Ajapala  tree  to  Isipatana,  alone,  a  distance 
of  288  miles.  All  the  Budhas  begin  to  say  bana  in  yEsala  masa, 
on  the  day  of  tlic  full  moon.  In  the  course  of  this  journey  he  was 
seen  by  the  ajiwaka  mendicant,  Upaka,  who,  as  he  noticed  with 
what  gravity  the  sage  moved  along,  his  body  shining  most  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 
supreme  Budha ;  I  know  the   manner  in  which  the  repetition  of 

*  In  a  tomplc  at  Amoy,  Bishop  Smith  saw  eighteen  images,  which  were 
SLild  to  rei)r(''<ent  tlic  eighteen  original  cliscijiles  of  liudha. 


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 
liid,  and  not  entirely  covered.  The  people  of  this  country  are  at 
times  tormented  by  a  kind  of  fly  about  the  size  of  a  grain  of  se- 
samum,  and  when  the  insects  are  very  numerous,  they  construct 
places  like  caves,  to  which  they  retire.  As  they  believed  the  words 
of  Ardhapala,  they  made  him  one  of  these  places,  and  supported 
him.  There  was  a  maiden  in  the  village,  called  Chawi ;  and  when 
the  mendicant  saw  her,  he  wished  to  possess  her,  and  from  passion 
remained  without  food  many  days.  The  father  wondered  why  he 
did  not  come  to  receive  alms  as  usual,  and  thinking  that  he  must 
be  sick,  he  went  to  his  retreat  to  enquire  what  was  the  matter, 
when  Ardhapala  told  him  the  whole  truth.  The  father  consented 
that  he  should  come  and  live  at  his  house,  and  gave  him  his  daughter 
in  marriage  ;  but  after  this  he  had  sometimes  to  work  for  the  father, 
then  to  fetch  fuel  and  water  for  the  mother,  and  after  that  to  pound 
rice  for  his  wife,  until  his  strength  was  nearly  gone.  A  son,  Bhad- 
daka,  was  born  to  him,  but  this  increased  his  difficulties,  as  his  wife 
now  did  nothing  but  nurse  the  child  ;  and  though  he  did  all  that 
was  required,  she  continually  abused  him.  Wearied  out,  he  told 
his  wife  that  he  must  leave  her,  at  which  she  became  more  insulting, 
as  she  thought  that  she  might  get  a  younger  husband  ;  and  when 
he  could  endure  her  abuse  no  longer,  he  left  her  as  he  had  said, 
and  going  to  Benares,  he  enquired  if  any  one  knew  Ananta-Jinayo. 
From  his  description  the  people  knew  that  he  meant  Budha,  and 

*  The  Vaiigas  may  be  the  people  here  referred  to,  who  resided  in  Eastern 
Bonfral. 


18G  A    MANUAL    or    DUDHISM. 

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  horn  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  him."  Budha  perceived 
their  thoughts,  and  as  the  11,500  inferior  streams  fall  into  the  five 
great  rivers,  so  the  kindness  that  extended  to  infinite  sakwalas  was 
made  to  flow  towards  the  five  ascetics.  As  the  withered  leaf  in  the 
rapid  stream,  cannot  remain  still  a  moment,  but  is  continually  driven 
hither  and  thither ;  so  the  ascetics,  overcome  by  the  force  of 
Budha's  kindness,  were  unable  to  remain  upon  their  seats,  and 
were  compelled  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  former  Budhas  said 
bana,  the  earth  clove,  and  a  throne  arose,  to  which  Gotama  as- 
cended, as  the  sun  rises  over  Udayagiri.  The  evening  was  like  a 
lovely  female  ;  the  stars  were  pearls  upon  her  neck,  the  blue  clouds 
were  her  braided  hair,  and  the  expanse  was  her  flowing  robe.  As 
a  crown,  she  had  the  brahma-lokas ;  the  three  worlds  were  as  her 
body  ;  her  eyes  were  like  the  white  lotus,  kowmada ;  and  her 
voice  was  like  the  humming  of  the  bee.  To  worship  Budha,  and 
listen  to  the  first  proclaiming  of  the  bana,  this  lovely  female  came. 
Maha  Meru  leaped  with  joy;  the  seven  circles  of  rocks  did  obei- 
sance to  Budha ;  and  the  sakwala-gala  turned  many  times  round. 
The  various  beings  in  the  world  all  assembled,  that  they  might  re- 
ceive the  ambrosia  and  nectar  of  nirwuna.     They  stood  in  circles, 

*■  ^\^lcll  similar  narratives  occur,  a  mere  oiitlijic  of  tlic  matter  in  the  ori- 
j^iual  te.\t,  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  company  extended  from  this 
sakwala  to  the  brahma-lokas.  Though  all  space  was  thus  filled, 
there  was  no  impediment  whatever  to  the  spreading  of  the  rays 
from  the  person  of  Budha.  The  sound  was  like  that  of  a  storm ; 
but  when  the  Sekras  blew  their  conches,  all  became  still  as  a  wave- 
less  sea.  Then  Budha  opened  his  mouth,  and  preached  the  Dham- 
sak-psewatum-sutra  (Dhamma-chakka).  "  There  are  two  things," 
said  he,  "  that  must  be  avoided  by  him  who  seeks  to  become  a 
priest ;  evil  desire,  and  the  bodily  austerities  that  are  practised  by 
the  (brahman)  ascetics."  The  dewas  on  each  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  him,  and  all  hearts  were 
ofiered  to  him.  Although  the  stature  of  Maha  Brahma  is  so  great, 
he  did  not  see  the  top  of  Budha's  head,  nor  did  any  being  from 
that  time  forth.  The  all-wise  saw  the  exact  disposition  of  every 
one  in  that  assembly,  and  knew  which  of  the  sixty-three  charitas 
each  one  cherished ;  and  he  could  say,  the  brahmas  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  brahmas  entered  the  fourth  path. 

8.  Fifty-four  Princes  a?2d  a  thousand  Fire-tvorshij^J^ers  become  the 
Disciples  of  Budha. 

Vv^hilst  Budha  remained  at  Isipatana,  Yasa,  the  son  of  Sujata, 
who  had  been  brought  up  in  all  delicacy,  one  night  went  secretly  to 
him,  was  received  with  affection,  became  a  priest,  and  entered  the 
first  path.  The  father,  on  discovering  that  he  had  fied,  was  discon- 
solate ;  but  Budha  delivered  to  him  a  discourse,  by  which  he  be- 


188  A    MAX  UAL    OF    BUDHISM. 

came  a  rahat.  The  fifty-four  companions*  of  Yasa  went  to  the 
monastery  to  induce  him  to  return,  and  play  with  them  as  usual ; 
but  when  they  saw  him,  they  were  so  struck  with  his  manner  and 
appearance,  that  they  also  resolved  upon  becoming  priests.  When 
they  went  to  Budha  they  were  admitted,  by  the  power  of  irdhi  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  discijiles  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 
Avcrc  called  Bhaddawaggi.  They  received  from  the  king  a  pro- 
vince, which  they  ruled  conjointly.  Having  heard  that  there  was 
a  very  pleasant  region  called  Kappasika,  they  went  to  see  it.  One 
of  them,  who  had  no  wife  like  the  rest,  was  accompanied  by  a 
courtezan,  but  she  stole  his  ornaments  and  absconded ;  and  when 
the  princes  went  in  search  of  her,  they  came  to  the  place  where 
Budha  was  seated  under  the  tree,  from  whom  they  enquired  if  he 
had  seen  a  courtezan,  telling  him  what  had  happened.  Budha 
asked  them  whether  it  was  better  to  seek  others  or  to  seek  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  name,  Uruwel  Kasyapa, 
Gaya  Kasyapa,  and  Nadi  Kasyapa,  who  gave  out  that  they  were 

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

t  Kosol,  or  Kosahi,  is  the  country  along  the  bank  of  the  Sarayu,  forming 
part  of  the  modern  province  of  Oude.  It  was  the  pristine  kingdom  of  tlie 
solar  race.  In  the  time  of  Gotama  Budha,  the  principal  city  was  Sewet. 
In  the  ninth  century  the  authority  of  the  king  of  Ivosala  extended  into 
Gondwana,  as  api)ears  from  inscriptions  yet  extant.  There  are  several 
Kusalas  mentioned  by  Sanscrit  authors,  in  d"iffercnt  directions.  Ptolemy  has 
a  Kontakussala  in  the  south  of  India,  probably  one  of  the  Kosalas  of  the 
Hindus. — Wilson's  Vishnu  Purana. 


VI r.    LEGENDS    OF    GOTAMA    BUDHA.  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  immense  naya,  the  poison 
of  which  was  most  subtle  ;  it  did  not  hurt  him  or  his  brothers  be- 
cause they  were  rahats  ;  but  as  Gotama  was  not  a  rahat,  though  his 
person  was  so  beautiful,  it  would  be  dangerous  for  him  to  enter  the 
hall.  Budha,  as  if  he  had  not  heard  Avhat  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  burn  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  fiery  vapour,  as  from  a  burning  wisp  of  straw,  but  it  would 
not  hurt  an  ant  or  a  fly  ;  and  Avhen  it  approached  the  naya,  he  felt 
the  pain  of  sorrow,  but  the  flesh  of  his  body  received  no  injury. 
The  naya  sent  forth  a  flame  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 
meaning  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    Ol'    15UDHISM. 

come  to  listen.  But  the  brothers  were  not  yet  convinced  that  he 
was  a  rahat  equal  to  themselves,  though  Sekra  and  Maha  Brahma 
came  to  do  him  homage,  and  hear  bana.  One  day  great  multitudes 
came  from  Anga  and  Magadha,  with  offerings  for  Uruwel,  who 
thought  if  the  people  were  to  see  Budha,  they  would  liken  him  and 
his  brothers  to  monkeys,  and  therefore  wished  that  he  would  not 
come  in  their  direction  that  day.  Budha  knew  his  thoughts,  and 
as  he  was  desirous  to  bring  him  into  the  right  way,  he  went  to  re- 
ceive a  repast  in  Uturukuru,  and  drank  water  from  the  Anotatta 
lake,  returning  on  the  third  day.  Uruwel  then  invited  him  to  pay 
him  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  times. 
Another  day  Budha  fetched  two  flowers,  one  from  the  forest  of 
Himala,  and  the  other  from  the  garden  of  Sekra,  and  showed  them 
to  Uruwel ;  but  he  said  that  though  he  could  not,  like  Gotama,  go 
useless  journeys,  he  knew  a  road  that  Gotama  did  not  know,  the 
road  to  nirwana  ;  and  after  all  that  he  had  seen,  he  w^ould  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    I3UDIIA.  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  aj^proach  each  of  them,  by  which  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  manner  described.  Budha  reflected, 
that  from  the  time  of  the  subduing  of  the  naya  he  had  performed 
3516  wonders  ;  but  that  still  the  scepticism  of  the  fire- worshippers 
continued.  He  then  said  bana,  and  at  once  Uruwel  was  overcome  ; 
he  confessed  that  Gotama  was  Budha,  and  entered  the  path  sowan. 
The  disciples  of  Uruwel,  and  his  two  brothers,  wdth  their  disciples, 
followed  his  example.  Then  Budha  went  to  the  rock  Gaya,  at  the 
head  of  the  Gaya  river,  and  delivered  the  discourse  called  Aditta- 
pariya-sutra,  by  which  the  thousand  priests  became  rahats. 

9.  Bimasara,  king  of  Rajagaha,  becomes  a  Disciple  of  Budha. 
To  fulfil  the  promise  that  he  had  given  to  Bimsara,  Budha  went 
to  the  forest  of  Yashti,  twelve  miles  from  Rajagaha,  where  he  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  sim  whilst  he  was  like  the  fire-fly,  by  many  other  compa- 
risons setting  forth    his  own   inferiority.      Then  the  ruler  of  the 


192  A    MANUAL    OF    BUDUISM. 

world  repeated  the  first  jataka,  called  Mahtinarada-kasyapa.  It 
was  to  this  effect : — There  was  a  king  in  Miyulu,*"  called  Anguti, 
Avho  had  a  daughter,  Rucha.  At  first  he  lived  correctly,  hut  one 
day  he  heard  some  false  teachers  ;  who  declared  that  there  is  no 
future  world,  and  that  the  whole  man  at  death  is  resolved  into  the 
four  elements,  the  aqueous  particles  returning  to  water,  the  fiery 
particles  to  fire,  and  so  forth  ;  after  which  he  thought  it  was  better 
to  enjoy  the  present  moment ;  and  he  therefore  became  cruel,  and 
ceased  to  give  alms.  The  daughter,  who  was  able  to  see  the  events 
of  the  fourteen  preceding  births,  went  to  the  king ;  and  when  he 
asked  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  ofiering.  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  born  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  born  among  savages,  and  was  neither  a  male  nor  female. 
After  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-kiriya  charm,  relating  the 
merit  she  had  acquired  in  previous  states  of  existence,  summoned 
them  to  come  to  her  aid  from  the  other  world.     At  this  time  B6- 

*  Miyulu,  or  Mithila,  is  the  niodcrn  Tirliut.  The  Ramfiyana  places  a 
prince  named  Mitlii  between  Nimi  and  Janaka,  whence  comes  the  name 
Mithila. — Wilson's  Vishnu  Parana. 


VIT.    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,  ilhimining  the  whole 
place  with  his  hrightness.  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  he  to  the  rich,  and  he  will  receive  his  own 
again  with  interest ;  but  if  he  lends  to  the  poor,  he  will,  from  pity, 
allow  him  to  keep  the  whole,  and  thus  lose  it ;  I  cannot,  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  me  ?"  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,  becanie  alarmed,  and  renounced  his  scep- 
ticism. "  That  king,"  proceeded  Budha,  "  is  now  Uruwel."  At  the 
end  of  this  discourse,  Bimsara  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  Bimsara  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  ?  " 
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  most  beautiful  form, 
and  by  his  divine  power  cleared  a  space  around  Budha,  after  which 
he  repeated  his  praises  in  hymns.  When  the  people  saw  Sekra, 
they  said,   "  Was   ever  so  beautiful  a  person  before  seen  ?  what 

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- 
Avana  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  assumed  the  form  of  a 
squirrel,  and  going  to  the  king,  gently  made  a  noise  near  his  ear, 
by  which  he  awoke,  and  saw  the  danger  in  which  he  had  been 
placed,  and  the  way  in  which  he  had  been  saved.  Out  of  grati- 
tude, he  proclaimed,  by  beat  of  drum,  that  no  one  in  his  dominions 
should  kill  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  Macchika-sanda,  to 
the  priest  Sadharmma  ;  and  when  the  Maha  Mewuna  garden,  in 
Ceylon,  was  presented.  But  the  earth  trembled  at  the  presenting 
of  no  other  residence.  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  them  to  prepare  offerings 
of  food  for  Budha,  they  began  first  to  taste  a  little  of  it  themselves, 
and  then  to  give  it  to  their  children,  (thus  desecrating  the  sacred 
food).     For  this  they  were  born  in  hell  during  ninety- one  kalpas, 

*  It  was  called  Weluwana  from  the  number  of  bamboos,  welu,  by  which 
it  was  surrounded.     Its  situation  is  described  as  being  peculiarly  delightful. 


VII.    LEGENDS    OF    GOTAMA    BUDHA.  195 

and  afterwards  became  pretas.  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  them  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 
ofiered  in  alms  to  the  priests.  Bimsara  therefore  made  an  ofi'ering 
of  robes,  and  the  next  night  they  appeared  to  him  in  garments 
splendid  as  those  of  the  dewas.  Budha  delivered  to  them  the 
Tirokudha-sutra,  after  which  they  were  released  from  the  preta 
birth,  and  entered  the  path  to  nirwana. 

10.   The  two  principal  Disciples  of  Budha,  Seriyut  a7id  Mugalan. 

There  were  two  brahman  villages,  Kolita  and  Upatissa,  not  far 
from  Rajagaha,  in  which  two  families  resided  who  had  been  upon 
terms  of  intimacy  during  seven  generations  ;  and  now  each  of  these 
families  had  a  prince,  called  by  the  same  names  as  their  village, 
Kolita  and  Upatissa.  The  former  had  a  retinue  of  500  chariots, 
and  the  latter  of  500  golden  palanquins.  They  were  equally 
clever ;  they  sought  the  same  amusements ;  Avhat  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  him  some  time ;  but  he  was  unable  to  show  them  the  paths. 

o  2 


196  A    MANUAL    OF    BUDHISM. 

After  this  they  went  through  all  Jamhudwipa,  asking  questions  in 
every  place,  but  no  one  was  able  to  answer  them.  In  this  way 
they  went  through  the  63,000  kingdoms,  and  then  returned  to 
Rajagaha.  It  was  agreed  that  if  one  found  a  competent  teacher, 
he  was  to  tell  the  other.  The  residence  of  Gotama  Budha  was 
now  at  Weluwana.  When  the  priest  Assaji  had  proclaimed 
through  all  Jamhudwipa  that  a  Budha  had  appeared,  he  returned 
to  Rajagaha,  and  the  next  day  went  with  his  bowl  to  receive  alms. 
In  passing  from  place  to  place,  he  was  seen  by  Upatissa,  who 
greatly  admired  his  appearance,  and  invited  him  to  go  and  partake 
of  food.  Whilst  they  were  together,  Upatissa  said,  "  From  what 
I  have  seen  of  your  deportment,  I  infer  that  you  are  acquainted 
with  the  path  to  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  Upatissa  in- 
formed him  that  he  need  not  give  himself  much  trouble  ;  if  he  only 
gave  him  a  little  information  upon  the  subject,  he  could  draw  from 
it  a  hundred  or  a  thousand  inferences.  The  priest,  in  reply,  re- 
peated the  following  gata  : — 

Ye  dhamma  hetuppabhawa, 
Yesan  hetun  Tatliagato, 
Aha  yesan  cha  yo  nirodho, 
Ewan  wadi  Maha  Samano.* 

*  This  stanza,  and  another  that  will  afterwards  be  introduced,  beginning 
"  Sabba  papassa,"  has  been  found  on  a  slab  taken  from  the  dagoba  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  a])pears  at  the  be- 
ginning and  end  of  many  of  the  sections  of  the  sacred  books  written  upon 
the  continent.  It  is  thus  translated  by  Dr.  Mill : — "  This  is  the  generative 
source  of  the  cause  of  meritorious  duties.  For  the  cause  of  these  hath  Ta- 
thagata  declared.  But  as  to  what  is  the  opposing  principle  of  these,  that 
likewise  doth  the  Maha  Sramana  declare."  By  Csoma  KoriJsi  it  is  thus  ren- 
dered from  the  Tibetan  : — 

"  Whatever  moral  (or  human)  actions  arise  from  some  cause, 
The  cause  of  them  liath  been  declared  by  TathAgata : 
AVhat  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," 
&c. — Journal  As.  Soc.  No.  39,  March,  1835.  Mr.  Hodgson  says,  that  this 
confessio  fidei  can  be  repeated  by  almost  every  man,  woman,  and  child,  of 
the  Bauddha  faith,  at  Kathmandu.  His  translation  of  the  formula,  with  the 
help  of  the  commentatcn-s,  is  as  follows  : — "The  cause,  or  causes,  of  all  sen- 
tient existence  in  the  versatile  workl,  the  Tathagata  hath  explained.  The 
great  Sramana  hath  lilvcwisc  explained  the  cause,  or  causes,  of  the  cessation 
of  all  such  existence." — lb.  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 
him,  they  asked  if  they  might  be  permitted  to  receive  the  benefit 
of  his  teaching.  Budha  replied  by  saying,  "  Come  priests ;  in 
order  to  be  released  entirely  from  sorrow,  embrace  the  brahma  cha- 
riya  ordinance;  and  I  will  declare  to  you  the  excellent  dharmma." 
At  its  conclusion  they  all  received  the  requisites  of  the  priesthood 
by  the  power  of  irdhi,  and  had  the  appearance  of  persons  who  had 
been  in  the  priesthood  a  hundred  years.  Budha  then  said  bana, 
and  the  250  disciples  of  Sanga  became  rahats.  From  this  time, 
Kolita  was  called  Mugalan  ;f  and  Upatissa,  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-srawaka,  &om  agra,  chief,  and  sr&,waka,  a  disciple, 
literally,  one  who  hears.  The  disciples  who  receive  this  office  must  have 
practised  the  puramitas  during  one  asankya-kap-laksha.  They  are  never 
born  of  any  other  caste  than  the  royal  or  the  brahman.  The  two  agra-sr&.- 
wikawas,  or  principal  female  disciples  of  Gotama,  were  Khema  and  Uppala- 
warnna. 

t  Csoma  KiJrosi  says,  that  Kolita,  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  Rudha  deliver  the  "Wedana-parigrahana  dis- 
course, to  his  nephew,  Dighanaka,  a  paribrajika,  in  the  cave  called 
Hiirukala,  near  Rajagaha,  at  which  time  he  acquired  the  same  pri- 
vileges 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  Avere 
present  had  received  ordination  by  the  power  of  irdhi.  4.  They 
were  all  rahats.     Budha  repeated  to  them  the  following  gata  :— 

Sabba  pfipassa  akaranan ; 
Kusalassa  upasampada ; 
Sa  chitta  pariyodapanan  ; 
Etan  Budlu'uiusdsanan.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  Pratimoksha.  In  the  time  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  become  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.^  At  this  time  Gotama  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  dharmma ;  but  not 
your  father  or  your  other  relatives  ;  it  is  now  seven  years  since  we 

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

t  This  stanza  is  thus  translated  by  Csoma  Korosi :-  - 

"No  vice  is  to  be  committed  : 
Every  virtue  must  be  perfectly  practised  : 
'J'lie  iiiiiul  must  be  brought  under  entire  subjection; 
Tliis  is  tlie  commandment  of  Budlia." 

X  About  twenty  examples  are  given  ;  but  it  is  stated  that  they  were  thus 
born  many  thousands  of  kotis  of  times. 


VII.    LEGENDS    OE    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  same  ;  they  all  became  rahats.  The  king 
thought  that  as  none  of  them  returned  they  had  no  affection  for 
him,  so  he  looked  around  for  another  messenger,  one  who  would 
be  more  obedient  to  his  commands ;  and  when  he  saw  the  noble 
Kaluda,  who  is  also  called  Udayi,  a  man  trustworthy,  born  on  the 
same  day  as  Budha,  and  who  had  been  his  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  him  to  come  and  see  me." 
The  noble  said  that  he  would  send  him  an  account  of  his  son,  if  he 
would  allow  him  to  embrace  the  priesthood  ;  and  the  king  gave 
him  permission  to  do  anything  he  liked,  if  he  only  succeeded  in 
prevailing  upon  his  son  to  visit  him.  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 
f  owers.  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  him,  and  began  to  extol  the  beauties  of  the 
road  between  Rajagaha  and  Kapilawastu.  Budha  asked  him  why 
he  did  this,  and  he  replied,  "  Your  father  looks  out  for  your  coming 
as  the  lily  looks  out  for  the  rising  of  the  sun ;  and  the  queen  as  the 
night-blowing  lily  looks  out  for  the  rays  of  the  moon."  Gotama 
saw  that  the  time  had  now  arrived  at  which  the  former  Budhas  went 
to  the  place  of  their  birth ;  and  after  giving,  in  sixty  stanzas,  an 
account  of  bis  lineage  and  of  his  native  city,  be  informed  Kaluda 
that  he  would  set  out  the  next  morning.  When  Budha  commenced 
his  journey,  he  was  attended  by  10,000  priests  of  Anga  and  Ma- 
gadha,  and  by  10,000  priests  of  Kapilawastu.  Each  day  he  pro- 
ceeded sixteen  miles,  and  as  it  was  sixty  yoj anas'  distance  between 
Rajagaha  and  Kapilawastu,  he  accomplished  the  whole  in  two 
months,  which  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  wlien  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  su^^ply  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,  Avhilst  they  sat  down  at  a  little  distance.  Budha  knew 
their  thoughts,  and  said,  "  My  relatives  are  unwilling  to  worship 
me  ;  but  I  will  overcome  their  reluctance."  Accordingly,  he  rose 
up  from  the  tlirone,  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 
09  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    or    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  each  other 
the  politest  attention,  and  asked  each  other  questions  ;  their  voice, 
size,  and  appearance  were  exactly  the  same.  These  things  having 
been  observed  by  Seriyut  from  Rajagaha,  he  came  through  the  air 
Avith  500  disciples,  to  the  same  place.  When  the  princes  saw  him  at 
a  distance,  they  said,  "  See  !  another  Budha  is  coming;  we  shall  now 
have  three  ;"  and  when  they  saw  the  disciples,  they  said  that  there 
was  not  merely  another  coming,  but  five  hundred.  After  Seriyut 
had  worshipped  Budha.  he  related  the  Budha- wansa,  in  a  thousand 
stanzas  ;  after  which  he  requested  Budha  to  relate  the  history  of 
Maitri  Budha,  which  he  did,  by  delivering  the  discourse  called 
Anagata- wansa.  At  its  conclusion,  Budha  descended  from  the  sky 
to  the  throne  he  had  previously  occupied.  Sudhodana  then  said  to 
him,  "  My  lord,  my  Budha,  my  prince  Sidhartta,  though  I  am  thy 
father,  as  thou  wert  born  of  my  house,  yet  will  I  not  hereafter  call 
thee  my  child  ;  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  removed,  as  the  clouds 
are  scattered  by  the  breeze.  Budha  informed  them  that  this  was 
not  the  only  time  in  which  their  opposition  had  been  overcome,  and 
related  to  them  the  Wessantara-jataka.  At  this  time  Budha  had 
received  420,001  ofi"erings  from  the  dewas  and  brahmas,  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  place,  and  performed  the 
exercise  of  dhyana.  At  the  time  at  which  it  was  proper  to  set  out 
to  receive  alms,  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  impurities ;  and  a  gentle  rain 
fell  to  lay  the  dust.  Rays  proceeded  from  his  body  ;  they  first 
came  from  his  right  side,  went  round  him  three  times,  and  then 
extended  on  his  right  side  80  cubits ;  from  his  left  side  there  was  a 
similar  appearance,  as  well  as  from  behind.  Rays  also  proceeded 
from  his  mouth  to  the  same  distance,  as  if  to  purify  the  path ;  and 
from  his  head,  extending  upward,  as  if  to  invite  the  presence  of  the 
dewas  and  brahmas.  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  iipon  them  a 
stream  of  liquid  gold.  The  whole  city  was  full  of  light.  In  con- 
sequence of  these  wonders,  all  the  citizens  went  forth  to  meet  him. 
As  the  rays  of  the  moon  fall  upon  all  places  alike,  whether  they  be 
clean  or  impure,  so  Gotama,  like  the  former  Budhas,  manifested  his 
aff"ection  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  exclaimed,  "  The  prince  Sidhai'tta  is  now 
going  from  house  to  house  to  receive  alms,  in  the  city  where  he  was 
accustomed  to  ride  in  the  chariot,  with  the  sixty-four  ornaments 
upon  his  person,  and  attended  by  a  thousand  nobles  ;  his  head  is 
shorn  ;  his  robe  is  like  a  red  clout ;  he  holds  In  his  hand  an  earthern 
bowl.  This  is  what  I  have  heard.  I  must  go  and  see  whether 
this  guise  befits  him  or  not."  As  she  stood  near  one  of  the  en- 
trances to  the  palace,  she  saw  the  rays  proceeding  from  the  person 
of  Budha,  and  worshipped  him  ;  after  which  she  said,  "  Sidhartta, 
on  the  night  in  which  Rahula  was  born,  you  went  away  secretly  ;  at 
that  time  you  rejected  the  kingdom  of  which  you  was  heir,  but  you 

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


Vir.    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  much  easier,  then,  is  it  for  me  to  supply 
you  and  j'our  20,000  priests  ?"     Budha  replied,  "  It  is  the  custom 
of  my  race."     But  the  king  said,  "  How  can  this  be  ?     You  are 
lineally  descended  from  Maha  Sammata;    none  of  your  race  ever 
acted  in  this  manner.     Some  of  your  ancestors  could  stamp  with 
the  foot,  and  they  received  whatever  they  wished."     Budha  then 
informed  his  father  that  he  spoke  not  of  the  race  of  Sammata,  but 
of  the  race  of  the  Budhas  ;  and  said  that  when  any  one  found  a 
hidden  treasure,  it  was  his  duty  to  make  an  offering  of  the  most 
precious  of  the  jewels  to  his  father  in  the  first  instance  ;  he  there- 
fore opened  the  mine  of  the  dliarmma,  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  alms-bowl  of  Budha,  and 
gave  food  to  him  and  his  attendant  priests.     When  the  repast  was 
finished,  the  40,000  ladies  of  the  palace  came  and  worshipped  him. 
The  king  then  sent  to  inform  Yasodhara-dewl  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  am  free  from  evil  desire," 
said  he,  "  though  the  princess  is  not  so ;  from  not  having  seen  me 
for  so  long  a  time,  she  is  exceedingly  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    or    BUDHISM. 

dhara-dt'wi  heard  that  BudhaAvas  about  to  visit  her,  with  500  of  her 
attendant  ladies  she  cut  off  her  hair,  and  put  on  mean  garments, 
and  tlien  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  woman,  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  from  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  Gotama  Budha.*  By  this  relation  the 
sorrow  of  the  princess,  and  the  fears  of  the  king,  were  overcome. 

12.  Nanda  and  Rdhula  become  the  Disciples  of  Budha. 

The  next  day  Budha  went  from  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-dewi,  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  accoiuit  appears  in  tlic  Sankiiiduru  Jutak.a;  the  various  births  of 
the  prineess,  after  the  fonuatioii  of  the  wisli,  were  related  by  Budha  at 
length. 


VII.    LEGENDS    OF    GOTAMA    BUDHA,  205 

brahma-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 
willing  to  follow  the  advice  he  received,  he  put  the  alms-bowl  in 
his  hand,  which  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- 
kalyani,  called  out  to  him  from  the  window,  to  enquire  why  he 
went,  but  he  gave  her  no  reply.  On  arriving  at  the  wihara,  Budha 
said  to  Nanda,  "  Regard  not  the  honors  of  the  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  admit  him  to  the  priesthood. 
Still,  his  mind  was  fixed  upon  the  same  object,  and  he  became  sor- 
rowful. The  other  j^riests  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  member  of 
the  royal  family,  and  in  every  respect  m.ost  fortunate.  He  then 
told  them,  that  when  he  took  the  bowl  from  the  hand  of  Budha, 
Janapadakalyani  looked  after  him,  and  told  him  to  return  without 
delay,  and  that  it  was  the  princess  who  was  the  cause  of  his  sorrow. 
This  being  known  to  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 
him  by  the  hand,  and  by  the  power  of  irdhi  conveyed  him  to  the 
world  of  Sekra.  As  they  were  going,  he  caused  the  withered  body 
of  an  old  female  ape,  burnt  in  the  preparing  of  some  forest-land 
for  cultivation,  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  come  into  his  presence  ;  and  then 
enquired  whether  they  or  the  princess  were  the  most  beautiful. 
Nanda  replied,  that  in  comparison  to  them  his  betrothed  was  like  the 
burnt  ape.  When  Budha  again  asked  whether  he  would  like  to 
possess  one  of  those  beautiful  dewis,  he  demanded  in  what  way 
this  could  be  brought  about ;  and  being  informed  that  he  might 
secure  one  by  being  obedient  to  the  precepts,  he  set  himself  to  their 


206  A    MANUAL    OF    BUDIIISM. 

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  llahula,  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 ; 
Avho  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  face, 
said  Avithout  fear,  and  with  much  affection,  "My  father;"  and  he 
further  said,  "  Priest,  your  shadow  is  a  place  of  privilege."  When 
Budha  had  finished  his  repast,  and  given  his  blessing,  he  went  away 
from  the  palace,  followed  by  Rahula,  who  asked  to  be  placed  in 
possession  of  the  property  named  by  his  mother.  None  of  the 
people  did  anything  to  prevent  him,  nor  did  Budha  himself.  The 
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.  Rahula 
had  great  merit,  from  having  been  the  obedient  son  of  Budha,  when 
Bodhisat,  in  many  births;  and  Avhen  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  became  an  ascetic ;  and  he 
obtained  a  promise  from  Budha  that  henceforth  he  would  ordain  no 
one  without  the  consent  of  his  parents.  The  king  also  reminded 
him  that  he  had  not  believed  the  report  brought  to  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  informed  him  that  in  a  former  birth  he  was  not  willing  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  commotion,  as  two  armies  of  yakas  were 
fighting  in  it,  with  each  other.  Gotama  approached  them  over  the 
air,  and  made  a  louder  noise  than  they  did,  which  put  them  in  fear. 
He  then  caused  a  great  darkness,  by  means  of  a  rain-cloud ;  and 
when  he  afterwards  dispersed  the  darkness,  he  appeared  to  them  in 
the  sky,  and  put  them  to  still  greater  terror  by  sending  forth  a 
volume  of  smoke  from  his  body.  After  this  he  assumed  the  ap- 
pearance of  a  moon.  When  the  yakas  had  seen  these  wonders, 
they  gave  him,  at  his  own  request,  permission  to  alight,  and  to 
occupy  as  much  space  as  could  be  covered  by  a  carpet  of  skin ;  but 
when  he  had  descended  to  the  ground,  he  caused  pillars  of  fire  to 
arise  at  each  of  the  four  corners  of  the  carpet ;  and  the  fire  extended 
itself  on  all  sides,  driving  the  yakas  before  it,  until  they  had  no 
place  in  which  to  remain  but  the  sea-shore.  The  rock,  or  island, 
Giri,  then  approached,  and  the  yakas  took  refuge  upon  it,  after 
which  it  returned  to  its  original  position.  In  a  moment,  all  the 
dewas  of  the  air,  the  rocks,  and  the  trees,  and  of  Samastakuta, 
assembled  in  his  presence,  and  made  to  him  an  ofi'ering  of  flowers. 

To  this  assembly  Gotama  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  called  Mahaweli,  is  the  largest  in  Ceylon. 
Its  source  is  near  Nnwareliya,  and  its  main  branch  falls  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  government,  who  pub- 
lished an  interesting  account  of  the  survey. 

t  This  place  is  now  called  Myungana.  According  to  Forbes,  it  is  still  a 
place  of  pilgrimage. 


208  A    MANUAL    OF    BUDIIISM. 

a  lock  of  his  hair  as  a  relic,  that  it  might  become  an  object 
of  worship.  After  going  three  times  round  the  whole  island  in  a 
moment,  he  returned  to  Uruwela. 

The  dewa  Sumana  made  a  dagoba  of  emeralds  for  the  lock  of 
hair  he  had  received,  seven  cubits  high,  at  the  place  where  Budha 
first  alighted.  After  the  dissolution  of  Gotama,  Sarabhu,  a  dis- 
ciple of  Seriyut,  brought  hither  the  thorax  bone  of  the  sage,  and 
deposited  it  in  the  same  place,  which  he  covered  Avith  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,  Duttagamini  encased  the  whole  with  another 
dagoba,  which,  wdth  the  golden  tower  at  its  summit,  was  eighty 
cubits  high. 

The  second  journey  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  gems ;  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,|  twenty  kelas  from  Kaj- 
lani,f  or  Kalyana,  and  thirty  kelas  from  the  naga  island  Mani ; 
being  in  all  eighty  kelas,  some  from  the  waters  and  others  from  the 
rocks.  They  were  armed  with  swords,  spears,  darts,  shields,  bows, 
crowbars,  maces,  clubs,  and  other  weapons.  The  clash  of  these 
arms  was  like  the  stroke  of  the  lightning ;  and  the  tumultuous 
commotion  that  was  produced  was  like  the  waves  of  the  sea.  This 
account  appears  at  length  in  the  work  called  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  Samidhi- sumana,  taking  up  a  kiripalu  tree  that  grew  near 
the  door,  held  it  over  his  head  as  a  screen  or  canopy,  whilst  he 
p)assed  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,  probablj'  at  its 
northern  extremity.  The  seaport  Jambukola  Avas  in  it,  supposed  to  be  Co- 
lombogam,  in  the  "district  of  Jaffna.  At  this  place  a  dagoba  was  erected,  and 
Mallaka  Naga  bnilt  a  wihara,  a.d.  674. 

t  This  rock  is  said  to  be  in  the  Seven  Korlcs. 

X  This  is  the  second  river  in  Ceylon,  in  point  of  magnitude,  but  its  whole 
course  is  said  not  to  exceed  sixty  miles.  It  rises  hi  Adam's  Peak,  and  falls 
into  the  sea  a  little  to  the  north  of  Colombo,  near  wliich  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  brought  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  some 
divine  food  that  they  brought  him,  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  merchants,  called  Chandana-mandala,  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,f  at  the  request  of  the  naga  king  of  the  same 
name  ;  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  called  nagas,  and  afterwards  yakas. 

t  The  geological  features  of  the  Nirmmada,  the  present  Nerbiidda,  and  the 
Namadus  of  Ptolemy,  appear  to  be  more  than  usually  interesting,  from  the 
various  notices  that  are  given  of  them  in  the  Journal  of  the  Bengal  Asiatic 
Society.  There  are  several  remarkable  waterfalls  in  the  coiu'se  of  the  stream, 
each  of  which  has  its  peculiar  tradition,  but  I  have  not  been  able  to  identify 
the  spot  that  is  said  to  have  been  visited  by  Budha.  Ptolemy  mentions  a 
town  called  Siripala,  on  the  Nerbudda,  where  it  is  joined  by  the  Mophis  or 
Myhes.  This  ought  probably  to  be  Sripada,  or  "  the  illustrious  foot,"  the 
name  by  which  these  impressions  are  still  known.  The  present  name  of  the 
river  may  have  risen  from  some  legend  connected  with  Budha.  The  hill 
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. 


210  A    MANUAL    OF    UUDIIISM. 

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  place  where  the  waves  strike  upon  a  sand-hill, 
and  they  again  retire.  It  is  only  on  the  retiring  of  the  waves  that 
the  mark  of  the  foot  can  be  seen.  From  the  river,  Gotama  Avent 
to  the  rock  Sachabadha,  upon  the  summit  of  which,  at  the  request 
of  a  priest  of  the  same  name,  he  made  an  impression  of  his  foot  in 
clay. 

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

*  "  The  village  of  KeUania,  or  Xalyana,  situated  five  miles  from  Colombo, 
possesses  considerable  attractions  to  those  interested  in  the  ancient  history  of 
Ceylon.  It  was  probably  the  capital,  as  it  has  been  the  chief  place  for  the 
worshij),  of  Wcebeesana,  son  of  Pulastyia,  friend  of  Rama,  the  traitorous 
brother  and  deified  successor  of  Rawana.  The  following  romantic  events  are 
to  be  found  in  Singhalese  history.  The  beautiful  queen  of.  Kcllania  Tissa 
having  been  seduced  by  his  brother,  and  their  intercourse  detected,  he  fled  to 
Gampa]  a,  and  from  thence  sent  an  emissary  disguised  as  a  priest ;  this  person 
was  instructed  to  mix  in  the  croAvd  of  those  who  went  daily  with  the  high 
priest  to  receive  their  alms,  at  which  time  he  might  find  an  opportunity  of 
delivering  a  letter  to  the  queen,  who  always  assisted  at  this  ceremony.  The 
letter  was  full  of  the  misery  of  the  writer,  and  stated  that  his  affection  was 
imdiminishcd ;  but  neither  the  place  from  whence  the  letter  came,  nor  the 
name  of  the  writer,  was  mentioned.  The  disguised  messenger  dropped  the 
letter,  and  the  king  hearing  it  fall,  seized  and  read  it.  The  writing  con- 
vinced him  that  it  was  from  the  high  priest,  who  was  ordered  to  be  thrown 
into  a  cauldron  of  boiling  oil  ;  the  queen  was  bound  and  cast  into  the  river; 
and  the  messenger  cut  in  pieces.  It  afterwards  appeared  that  the  king's  bro- 
ther, having  been  a  pupil  of  the  high  priest,  had  acqviired  the  art  of  exactly 
imitating  his  writing.  Not  long  after  these  events,  the  sea  began  to  encroach 
rapidly  upon  the  west  and  south  coasts  of  Ceylon.  The  king  believing  that 
it  was  a  judgment  against  him  for  the  cruel  and  unjust  death  of  the  priest, 
determined  to  sacrifice  his  virgin  daughter,  as  an  offering  to  the  god  who  con- 
trolled the  waters.  Having  secured  her  in  a  covered  canoe,  on  which  was 
inscribed  her  fate  and  its  cause,  the  canoe  was  launched  into  the  ocean.  The 
flood  still  increasing,  the  king  mounted  his  elephant  and  proceeded  to  view 
the  destructive  effects  of  the  raging  waters.  Whilst  thus  emjiloycd,  the 
earth  opened,  and  the  king  disappeared  amidst  flames  which  burst  from  the 
sinking  wreck  of  his  richest  provinces.  Before  the  waves  ceased  to  encroach 
on  the  land,  640  villages  (470  of  which  were  principally  inhabited  by  divers 
for  pearls)  had  been  overwhelmed,  and  the  distance  between  KeUania  and  the 
sea  coast  had  been  reduced  from  twenty-five  to  four  mUes.  The  canoe  in  which 
the  young  princess  was  confined,  having  been  driven  towards  the  south-AVcst 
of  the  island,  was  discovered  and  brought  to  land  by  some  fishermen.  This 
was  in  the  Magam-pattoo,  at  that  time  a  separate  kingdom,  under  Kawan- 
tissa,  who  hearing  of  the  canoe  and  its  mysterious  appearance,  went  to  ex- 
amine it.  On  perceiving  the  inscription,  he  released  the  princess,  whom  he 
named  Wihure  Dewi,  and  afterwards  married.  Wihare  Dewi  became  the 
mother  of  Dutugemunu,  a  prince  who  restored  tlic  Singhalese  power,  and 


VII.    LEGENDS    OF    GOTAMA    BUDHA.  211 

nantakuta,  as  if  to  clear  it  from  all  impurities.  It  is  therefore 
called  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  him,  he  presented  a  request  that  he  would  leave 
an  impression  of  his  foot  upon  the  mountain  of  which  he  was  the 
guardian,  that  it  might  be  worshipped  during  the  five  thousand 
years  his  religion  would  continue  among  men.  To  induce  the  sage 
to  comply  with  his  request,  the  dewa  repeated  before  him  at  length 
the  praises  of  the  mountain  he  was  invited  to  visit.  The  flowers 
that  grew  upon  its  sides  and  summit,  he  compared  to  a  magnificent 
garment  and  head-dress  ;  the  hum  of  the  bees,  as  they  sped  through 
the  air  laden  with  honey,  was  like  the  music  of  lutes  ;  the  birds 
upon  the  trees  were  like  so  many  bells  sending  forth  sweet  sounds  ; 
doves  and  other  birds  uttered  their  peculiar  notes  ;  the  branches  of 
the  trees,  when  agitated  by  the  wind,  appeared  to  dance,  as  at  the 
command  of  the  master  of  the  revels ;  all  seemed  to  acknowledge 
the  supremacy  of  Budha ;  the  trees  presented  offerings  of  flowers  ; 
in  the  pools  of  water  were  many  reptiles  ;  fishes  sported  in  the 
streams  ;  in  the  branches  of  the  trees  were  birds  of  many  kinds ; 
in  the  shade,  with  their  young,  were  elephants,  tigers,  bears,  deer, 
monkeys,  hares,  and  other  animals ;  there  were  trees  that  struck 
their  branches  together,  so  as  to  produce  fire ;  and  there  were 
others  that  appeared,  from  the  mass  of  flowers  by  which  they  were 
covered,  like  a  cloud  from  which  the  lightning  flashed  or  around 

expelled  the  Malabars,  to  whom  Kellania  Tissa  and  Kawantissa  had  been, 
tributaries.  Many  Budhists  believe  that  in  some  future  transmigration 
Wihare  Dewi  will  be  the  mother  of  Maitri,  the  expected  Budha." — Forbes, 
Cej-lon  Almanac,  1834. 

*  This  mountain  is  called  Selesumano,  Samastak6ta,  and  Samanela.  It 
is  7420  feet  above  the  level  of  the  sea,  and  was  long  considered  as  the  highest 
mountain  in  the  island ;  but  it  has  been  discovered,  since  the  English  came 
into  possession  of  the  interior,  that  there  are  at  least  three  others  that  are 
higher,  Pidurutalagala  having  an  elevation  of  8280  feet.  It  will,  however, 
always  be  the  most  remarkable,  from  the  many  legends  connected  with  it, 
and  the  conspicuousness  of  its  appearance,  especially  from  the  sea ;  it  is  an 
insulated  cone,  rising  boldly  into  the  sky,  and  generally  cloud-capped.  It  is 
supposed  by  the  Chinese  (Davis's  Chinese)  that  at  its  base  is  a  temple,  in 
which  the  real  body  of  Budha  reposes  on  its  side,  and  that  near  it  are  his 
teeth  and  other  relics. 

p2 


212  A    MANUAL    OF    BUDHTSM. 

which  it  played.  "WTicn  the  dewa  had  in  this  manner  declared  the 
greatness  and  the  excellencies  of  the  mountain,  Budha  went  to  it 
through  the  air,  attended  by  the  500  rahats.  At  the  right  hand  of 
the  sage  was  Samana,  in  beautiful  garments  and  rich  ornaments,  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  Mcru  or  the  Yugandhara  rocks,  was  their  arrival  at  the 
mountain.  The  sun  remained  in  the  midst  of  the  sky,  but  his  rays 
were  cold  as  those  of  the  moon  ;  there  was  a  slight  falling  of  rain, 
like  the  water  that  is  sprinkled  aroimd  a  throne  to  allay  the  dust ; 
and  the  breeze,  charged  with  sweet  perfume,  came  from  all  sides  to 
refresh  the  illustrious  visitant.  At  his  approach,  all  the  trees  of  the 
mountain  were  as  though  they  danced  in  gladness  at  the  anointing 
of  a  king.  In  the  midst  of  the  assembled  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  in  a  cave  of  the  same  mountain, 
called  Bhagawa.  From  thence  he  went  to  Dighanaka,  in  Ruhuna ; 
and  afterwards  to  the  following  places  in  order : — the  spot  where 
the  bo-tree  was  afterwards  planted  by  Mahindo,  at  Anuradhapura ; 
Thuparama,  Lowamahapaya,  and  Lahabat-geya,  which  are  also  in 

*  There  is  an  indentation  upon  the  summit  of  Adam's  peak,  commonly 
called  the  sri-pada,  or  illustrious  footstep,  which  is  anually  visited  by  many 
pilgrims  of  different  religious  persuasions.  The  Hindus  regard  it  as  the 
footstep  of  Siva,  and  the  Moors  as  that  of  Adam,  whilst  the  Budhists  affirm 
that  it  is  the  identical  impression  made  by  Budha  wheii  he  visited  the  dewa 
Samana.  It  is  said  by  Dr.  Davy  to  be  "  a  superficial  hollow  five  feet  three 
inches  and  three  quarters  long,  and  between  two  feet  seven  inches  and  two 
feet  five  inches  wide."  The  fakirs  of  the  Mahomedan  religion  take  impres- 
sions of  the  footstep  on  a  piece  of  white  cloth  that  has  been  previously 
covered  with  pulverized  sander.  The  Mahomedan  author,  Masudi,  a.d.  943, 
makes  mention  of  mount  Rahwan,  on  wliich  Adam  descciuled  when  ex- 
pelled from  Paradise,  adding  that  a  race  of  Hindus,  in  the  island  of  Ceylon, 
descended  from  Adam,  derived  their  origin  from  the  children  of  Cain,  and 
that  the  analogy  between  the  traditions  of  the  Arabs  and  Budhists  may  pro- 
bably be  traced  to  that  period  of  early  history  Avhen  both  people  were  Sama- 
neans ;  maintaining,  according  to  tlie  authority  of  the  Mefatih-cl-olum,  that 
the  world  had  no  beginning,  that  souls  transmigrated  from  one  body  to  an- 
other, and  that  the  earth  is  constantly  declining. — Bird's  Anniversary  Dis- 
course, Journ.  Bombay  As.  Soc.  No.  o.  It  is  probable  that  Haja  Singha,  a.d. 
1581,  would  destroy  the  sri-pada  then  in  existence,  along  with  the  other  ob- 
jects of  Budhistical  veneration  that  fell  beneath  his  hand.  Both  Fa  Ilian 
and  Iliuan  Thsang  met  with  sri-padas  in  different  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. 
{^Sadharmmaratnukdi-e.y^' 

14.  Budha  foretells  the  Prosperity  of  a  Lahourer'' s  Wfe. 

In  the  reign  of  Bimsara,  there  was  in  Rajagaha  a  couple  ex- 
tremely 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  him,  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  Avoman,  was  not 
afraid  to  undertake  the  task ;  but  she  said  she  was  not,  if  the  five 
weapons  were  given  her,  and  she  was  attired  as  a  man.  The  king 
commanded  that  this  should  be  done,  and  she  took  the  food.  In 
passing  a  tree  on  the  way,  a  yaka  who  resided  in  it  called  out  to  her 
to  stop  if  she  had  brought  him  food  ;  but  she  said  she  was  the 
king's  messenger,  and  the  food  was  for  another.  The  demon  then 
asked  her  if  she  could  take  a  message  for  him  also  ;  and  as  she 
agreed,  he  told  her  to  call  out  aloud  at  a  certain  tal-tree  she  would 
have  to  pass,  that  Kali,  the  wife  of  Dighatapla,  daughter  of  the 
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  \isits  of  Gotama  to  Ceylon  are  inserted  together, 
as  it  is  in  this  form  the}"  appear  in  the  native  authorities,  though  the  two  last 
arc  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  intelligence,  she  went  forward  to  the  place  of  execution,  and 
informed  the  malefactor  that  she  had  brought  him  food  from  the 
king's  table.  On  hearing  this,  as  hunger  was  more  powerful  than 
the  pain  of  impalement,  the  man  eat  the  food  with  eagerness ; 
and  when  he  had  finished,  asked  her  to  wipe  his  mouth.  Whilst 
she  was  in  the  act  of  doing  so,  he  seized  her  hair  with  his  teeth ; 
and  as  she  could  not  otherwise  release  herself,  she  cut  off  the  lock 
with  the  sword  she  had  brought,  and  left  it  in  his  teeth.  On  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  lock  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  woman 
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.     (^Sadharmmaratnakdre.) 

15.  Budha  attends  a  Ploughing  Festival. 

When  Budha  resided  at  the  wdhara  called  Dakshinagiri,  belonging 
to  the  village  of  Eknalaka,  near  Rajagaha,  a  ploughing  festival  was 
held  by  the  brahman  Kasibharadwaja.*     There  were  a  thousand 

*  It  is  well  kno^vn  that  in  China  and  some  other  coimtries  of  Western 
Asia,  plouG;hing  festivals  are  still  held.  The  follomng  narrative  is  taken 
from  Crawford's  Embassy  to  Siam.  "April  27,  1822. — This  was  a  day  of 
some  celebrity  in  the  Siamese  Calendar,  being  that  on  which  the  kings  of 
Siam,  in  former  times,  were  wont  to  hold  the  plough,  like  the  emperors  of 
Chma,  cither  as  a  religious  ceremony,  or  as  an  example  of  agricultui-al  in- 
dustry to  their  subjects.  This  rite  has  long  fallen  into  disuse,  and  given 
place  to  one  which,  to  say  the  least  of  it,  is  of  less  dignity.  The  ceremony 
took  place  about  two  miles  from  Bangkok,  and  I  am  sorry  to  say  we  were  not 
apprised  of  it  in  time  to  be  present.  A  Siamese,  however,  who  had  often 
witnessed  it,  gave  me  the  following  description  :  A  person  is  chosen  for  this 
occasion,  to  represent  the  king.  This  monarch  of  a  day  is  known  by  the 
name  of  the  King  of  the  Husbandmen.  He  stands  in  the  midst  of  a  rice- 
field,  on  one  foot  only,  it  being  incumbent  on  him  to  continue  in  this  uneasy 
attitude  during  the  time  that  a  common  peasant  takes  in  ploughing  once  round 
him  in  a  circle.  Dropping  the  other  foot,  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    GOXAMA    BUDHA.  215 

oxen,  the  hoofs  of  which  were  cased  with  silver,  and  their  necks 
were  adorned  with  sweet-scented  flowers  ;  five  hundred  ploughs  and 
goads  tipped  with  gold ;  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  field.  The  brahman  took  a  vermillion  wand 
in  his  hand,  and  directed  that  to  this  person  rice  should  be  given, 
and  to  that  ghee,  and  to  another  some  sweetmeat,  whilst  his  wife 
dealt  out  the  rice  with  a  golden  spoon.  On  the  same  day,  early  in 
the  morning,  Budha  looked  round  the  world  with  his  divine  eyes 
to  see  whom  he  should  assist,  when  he  perceived  that  the  brahman 
who  would  hold  a  ploughing  festival  had  the  merit  necessary  to 
enable  him  to  become  a  rahat.  He  therefore  went  to  the  field,  and 
remained  in  an  elevated  place,  whence  he  could  be  seen  by  the 
brahman.  The  rays  from  his  person  spread  to  every  part  of  the 
field,  causing  all  that  was  within  it  to  appear  of  the  colour  of  gold. 
This  attracted  the  attention  of  the  people,  who,  having  finished 
their  repast,  collected  around  Budha,  and  did  him  reverence.  But 
the  brahman  was  displeased  when  he  saw  what  was  going  on,  and 
said,  "  See  now,  this  great  mendicant  has  come  to  spoil  our  sport," 
When  he  had  seen  his  person,  he  said  again,  "  Were  he  to  work 
like  us  who  are  husbandmen,  he  might  become  the  king  of  all  Jam- 
budwipa;  but  now  he  does  nothing,  spending  his  time  in  idleness, 
and  coming  to  ploughing  festivals  and  such  like  places,  that  he  may 
beg  something  to  eat ;"  and  then  addressing  himself  to  Budha,  he 
said,  "  Sramana,  I  plough  and  sow,  and  from  my  ploughing  and 
sowing  I  receive  grain,  and  enjoy  the  produce  ;  priest,  it  would  be 
better  if  you  were  in  like  manner  to  plough  and  to  sow,  and  then 
you  would  have  food  to  eat.''  Budha  knew  when  the  time  had  come 
in  which  it  would  be  proper  for  him  to  speak,  and  replied,  "Brahman, 
I  do  plough  and  sow ;  and  from  my  ploughing  and  sowing  I  reap 
immortal  fruit."  On  hearing  this,  the  brahman  thought  thus,  "  The 
sramana  says  that  he  ploughs  and  sows ;  but  he  has  neither  plough 
nor  any  other  implement ;  he  must  have  spoken  falsely."     Yet  on 

permanent  rank,  whatever  that  may  be,  with  what  is  more  serious,  the  con- 
fiscation of  his  property.  The  nommal  authority  of  this  person  lasts  from 
morning  to  evening.  Durmg  the  whole  of  this  day  the  shops  are  shut ;  no- 
thing is  allowed  to  be  bought  or  sold,  and  whatever  is  disposed  of  in  con- 
travention of  tliis  interdict  is  forfeited,  and  becomes  the  perquisite  of  the 
King  of  the  Husbandmen." 


216  A    MAXUAL    OF    HUDHISM. 

looking  at  the  beauties  of  his  person,  he  thought  it  impossible  that 
he  could  tell  an  untruth ;  and  he  therefore  said,  "  Bhagawat  G6- 
tama,  I  sec  no  plough ;  no  goad :  no  oxen  ;  if  you  perform  the 
"work  of  the  husbandman,  where  arc  your  implements?"  In  reply 
to  this  question,  Budha  informed  him  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  performed,  attention  to  the  precepts  ;  the  harvest  that  he 
reaped,  nirwana ;  and  when  he  had  explained  these  matters  at 
greater  length,  he  exhorted  the  brahman  to  sow  in  the  same  field, 
imfolding  before  him  the  benefits  of  nirwana.  The  brahman,  after 
hearing  this  discourse,  brought  forth  the  most  excellent  food,  and 
with  a  joyful  mind  reverently  presented  it  to  Budha  ;  but  the  sage 
informed  him  that  he  could  not  receive  it,  as  it  was  not  the  custom 
of  the  Budhas  to  receive  offerings  after  they  had  been  setting  forth 
the  excellencies  of  the  dharmma,  and  proclaiming  its  advantages, 
or  they  would  be  like  musicians  and  dancers,  who  make  a  collection 
after  they  have  amused  the  people.  The  brahman  w^as  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  thoughts,  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  making  a  noise,  as  if  it 
said  "  chiti,  chita,"  like  liquid  boiling,  and  then  sending  forth  smoke. 
The  brahman  took  notice  of  this  wonderful  occurrence  ;  then  went 
to  Budha,  embraced  the  priesthood,  and  afterwards  became  a  rahat. 
{Milinda  Prasna.) 

16.    The  History  of  Anepidu. 

There  resided  in  Rajagaha  a  rich  merchant,  who  was  intimate  with 
Anepidu,  a  merchant  of  Sevvet.*  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  each  other's  city,   it  Avas 

*  lliis  city,  which  is  also  called  Sawathi  and  Srawasti,  was  the  metropolis 
of  Kosala.  It  is  termed  by  Fa  Hiaii,  She-wei ;  by  Iliuan-tsang,  She-lo-va- 
si-ti ;  and  is  placed  by  both  nearly  on  the  site  of  Fyzabad,  in  Oudc.  When 
visited  by  Fa  Ilian,  there  were  in  it  not  more  than  200  families  or  houses. 


A'll.    LEGENDS    OF    GOTAMA    BUDIIA.  217 

the  practice  for  one  to  go  and  meet  the  other  at  a  distance  of  six- 
teen miles.  One  day  Anepidu  approached  Ilajagaha,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 
accustomed  courtesy.  At  the  mention  of  the  name  of  Budha,  Ane- 
pidu instantly  formed  the  resolution  to  see  the  sage,  which  arose 
from  the  merit  he  had  received  in  former  births.  Nor  was  he  willing 
to  delay  his  visit  to  the  sage  for  a  single  moment,  until  his  friend 
told  him  that  Budha  would  be  at  that  hour  in  retirement,  and  could 
not  be  disturbed.  The  merchant  of  Sewet  retired  to  rest,  but  in 
the  first  watch  of  the  night  there  was  a  preternatural  light  in  his 
chamber ;  as  he  supposed  that  it  was  day,  he  arose,  and  it  was  only 
by  seeing  the  moon  shining  in  the  sky  that  he  was  convinced  of 
his  error.  In  the  second  watch  he  was  deceived  by  a  similar  ap- 
joearance.  In  the  third  watch  there  was  the  same  light,  and  as  he 
was  now  certain  that  it  was  day,  he  jDroceeded  towards  the  residence 
of  Budha.  The  doors  of  the  house  and  the  gates  of  the  city  opened 
to  him  of  their  own  accord.  When  he  had  walked  some  distance, 
he  came  to  a  cemetery,  and  saw  a  human  body  which  he  knew  was 
a  corpse,  as  it  was  cold,  putrid,  and  emitted  a  most  offensive  smell. 
At  the  sight  of  it  he  became  afraid,  when  the  light  vanished,  and 
it  was  intensely  dark  all  around.  But  a  dewa  who  resided  in  the 
cemetery  spoke  to  him  on  the  great  merit  of  those  who  set  their 
feet  to  the  hearing  of  bana,  by  which  he  was  encouraged,  and  the 
light  returned.  As  he  proceeded  further,  he  reflected,  "  There  are 
many  now  who  say  that  they  are  Budha,  and  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  him  ;  but  if  he  cannot  repeat  it, 
I  will  seek  Bvidha  elsewhere."  Early  in  the  morning,  Budha,  who 
knew  what  was  passing  in  his  mind,  went  to  meet  him,  and  on 
seeing  him,  said,  "  Sudatta,  come  hither  !''  On  hearing  this  word, 
the  faith  of  Anepidu  was  established,  and  he  promised  to  cleave 
unto  the  sage  until  the  end  of  his  life.  Then  Budha  repeated  to 
him  two  stanzas :  "  He  who  is  free  from  evil  desire   attains  the 


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  same  to  be  done 
at  Ilajagaha;  but  Anepidu  refused  his  assistance,  as  well  as  that  of 
the  king  and  of  the  chief  of  the  villages,  which  were  ofi"ered,  and 
purchased  vessels,  ovens,  and  all  the  requisite  utensils,  at  his  own 
expence.  When  the  repast  was  concluded,  he  invited  Budha  to 
Sewet,  telling  him  that  the  king  of  that  city  reigned  over  the  countries 
of  Kasi  and  Kosol,  300  yojanas  in  extent,  and  that  his  own  wealth 
was  immense.  The  road  between  Rajagaha  and  Sewet,  a  distance 
of  45  yojanas,  was  richly  ornamented,  and  resting-places  were 
erected  at  the  end  of  every  yojana,  as  Budha  accepted  the  invita- 
tion. When  Anepidu  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  matter  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  sufficiently  extravagant.  It  was  thought  a  great  price  -when 
Candaulcs,  king  of  Lydia,  paid  Bularchus,  for  a  picture  of  the  battle  of 
Maguctcs,  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  down  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  commanded  his  treasurer  to  break  open  another  of  the 
stores,  and  bring  a  further  supply,  though  he  knew  by  the  plates  of 
copper  on  which  his  wealth  was  numbered,  that  the  store  preserved 
by  his  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  saAv  that  although  Anepidu  had  already 
given  so  much,  he  was  equally  ready  to  give  more,  he  reflected 
that  it  would  be  well  for  him  also  to  partake  in  the  merit,  and  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 
each  of  the  four  sides  of  the  garden. 

When  all  was  finished,  Budha  was  invited  to  visit  the  place ; 
and  he  set  ofi"  by  easy  stages,  sixteen  miles  each  day,  so  that  he 
was  forty-five  days  in  travelling  from  Rajagaha  to  Sewet.  On  his 
approach  to  the  city,  he  was  met  by  a  splendid  procession,  com- 
posed of  difl"erent  companies  with  500  persons  in  each,  carrying 
appropriate  vessels  and  emblems,  of  the  most  costly  description. 
One  company  was  headed  by  Anepidu' 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  ofiered, 
Avho  said,  "  Let  it  be  off'ered  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,  from  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  him  another  birth,  will  in  that  birth  be  protected 
from  all  these  dangers."  By  listening  to  the  bana,  many  became 
rahats.  Budha  resided  in  the  wihara  nine  months,  and  in  the  daily 
alms  which  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  Wisakhd. 

There  resided  in  Anga  and  Magadha,  five  merchants,  called 
Meda,  Joti,  Jatila,  Kakawali,  and  Punnaka ;  the  wealth  that  they 
possessed  was  immense.  In  the  family  of  Meda  were  five  persons 
possessed  of  great  merit  from  actions  done  in  former  births  ;  viz., 
the  merchant,  his  daughter  Chandrapaduma,  his  son  Dhananja,  his 
daughter-in-law  Sumana,  and  his  secretary  Punnaka.  When  Wi- 
sakha,  daughter  of  Dhananja  and  Sumana,  was  about  seven  years  of 
age,  Budha  visited  the  village  of  Bhaddi,  in  Anga.  On  his  approach 
to  the  village,  Meda  directed  Dhananja  to  send  his  daughter  to 
meet  him,  with  a  retinue  of  500  maidens  of  the  same  age  in  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  dharmma,  by  which  she  and  her  500  maidens 
entered  the  first  of  the  paths.  The  next  day  Meda  attained  the 
same  privilege  from  hearing  bana,  and  gave  alms  to  Budha  and  his 
priests  during  two  weeks.  After  this  Budha  returned  to  the 
wihara  of  Jetawana. 

At  this  time  the  younger  sister  of  Pase-nadi,  king  of  Kosol,  was 
the  principal  (pieen  of  Bimsara ;  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  Avould  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  Avould 


VII.    LEGENDS    OF    GOTAMA    BUDIIA.  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  accomjianied  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  could 
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 
same  height.  4.  Chawi-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  promised  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  appearance  in  public,  and  join  in  the  amusements  of  the 
season.  The  nobles  had  now  an  opportunity  of  seeing  their  equals 
of  the  other  sex ;  and  they  were  accustomed  to  go  to  the  corners 


VII.    LEGENDS    OF    CxOTAMA    BUDHA.  223 

Avell  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  impossible  he 
could  provide  for  so  large  a  retinue,  the  marriage  had  better  be 
celebrated  privately  ;  but  Dhananjara  replied,  that  if  even  ten 
kings,  with  as  many  armies,  were  to  come,  he  could  provide  for 
them  all.  Still  Migara  thought  he  said  this  as  a  mere  boast,  and 
sent  again  to  tell  him  that  only  a  few  guards  would  be  left  in  the 
city,  and  the  king  would  be  attended  by  8  kotis  of  men ;  but  he 
replied  as  before,  that  he  could  provide  for  them  all.  Dhananjara 
gave  70  measures  of  diamonds,  pearls,  and  precious  stones  to  the 
jewellers,  to  be  made  into  different  kinds  of  ornaments.  When 
the  king  had  arrived  in  the  city  and  remained  several  days,  he  sent 
to  tell  the  merchant  that  he  had  better  not  delay  the  marriage  of 
his  daughter,  as  the  providing  for  so  many  people  must  be  a  burden 
to  him ;  but  Dhananjara  said  that  the  proper  nekata  for  the  mar- 
riage would  not  occur  in  less  than  four  months,  and  that  in  the  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  consumed  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  ornaments. 
On  her  head  was  an  ornament  in  the  form  of  a  beautiful  peacock, 

*  Vijaya  Raghava  Nayadu,  king  of  Tanjore,  daily  fed  12,000  brahmans. 
In  a  rainy  time  he  was  advised  to  cease  doing  so  ;  but  when  an  entire  want 
of  fuel  was  stated  to  exist,  he  ordered  every  wooden  material  about  his  house 
to  be  taken  down,  or  pulled  to  pieces  in  order  to  supply  fuel.  In  three  days 
this  supply  was  exhausted :  he  then  directed  all  the  vestments  in  the  palace 
to  be  dipped  in  oil,  and  made  use  of  for  fuel. — Rev.  W.  Taylor,  Journ.  As. 
Soc.  June,  1838. 


224  A    MANTAL    OF    BUDIIISM. 

with  feathers  made  of  precious  stones,  the  neck  being  composed  of 
one  single  emerald  ;  and  the  image  was  so  constructed  that  when 
the  wind  blew  it  uttered  sounds,  so  that  those  at  a  distance  thought 
it  was  alive.  She  also  possessed  the  ornament  for  the  waist  called 
mekhala  ;  and  the  value  of  the  whole  was  nine  kotis  of  masurans.'"'' 
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  miles  further.  Previous  to  her  departure, 
Dhananjara  gave  his  daughter  a  number  of  advices,  in  figurative 
language,  such  as  that  she  should  never  give  fire  from  her  house  to 
another,  nor  receive  fire  into  her  house.  This  was  overheard  by 
Migara,  who  wondered  what  it  could  all  mean.  Next  morning,  in 
the  presence  of  the  royal  guests,  he  appointed  eight  persons  in 
whom  he  could  confide,  to  accompany  her  as  guardians,  and  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  might  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  j^art  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  Wisakha  have  only  been 
possessed  by  two  other  females,  one  the  wife  of  Bandhula,  and  the  other, 
Sujata,  who  presented  the  offerini;  of  food  to  the  prince  Sidhaitta,  immedi- 
ately previous  to  his  becoming  Budha. 


A'll.     J.EGENDS    OF    GUTAMA     liUDHA.  225 

months  ;  but  she  said  she  had  no  need  of  these  things,  and  what  she 
received  from  one  she  sent  to  another,  according  to  tlieir  age  and 
circumstances,  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  most  splendid  ornaments  for  the  purpose  ;  but  when  she 
saw  that  the  persons  she  was  to  worship  were  naked  tirttakas,  she 
was  ashamed,  and  asked  her  father-in-law  why  he  had  brought  her 
to  such  a  place."*  The  tirttakas  overheard  what  she  said,  and  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  remains  she  will 
undoubtedly  be  the  destruction  of  your  house;"  but  her  father-in- 
law  apologised  for  her,  and  said  that  she  was  young. 

On  a  certain  occasion,  when  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  must  be 
called.  When  they  came,  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  tell  you  that  you  were  not  to  give  a  light  from  the  house  to 
another?"  She  replied,  "  Yes;  but  my  father  was  not  talking 
about  the  light  of  a  lamp,  but  about  tittle-tattle  and  scandal,  which 
I  am  neither  to  tell  nor  hear."  In  the  same  way  she  explained  to 
him  the  nature  of  the  other  advices  she  had  received,  by  which  he 
was  satisfied.  In  the  presence  of  her  eight  guardians  she  then 
asked  him  if  he  had  any  other  fault  to  find  with  her ;  and  when  he 
confessed  that  he  had  none,  she  said  that  she  was  now  ready  to 

*  A  similar  story  is  referred  to  by  Csoma  Korosi ;  but  the  heroine  of  the 
Tibetan  tale  is  called  Sumagadha  ;  and  several  of  the  incidents  here  related 
are,  on  another  occasion,  spoken  of  in  connection  with  a  girl  from  Champa, 
caUed  Sa-ga-ma. 

Q 


226  A    MANUAL    OF    BUDHTSM. 

take  her  departure,  if  he  would  summon  her  attendants  for  the 
purpose  ;  but  he  now  urged  her  to  remain.  She  therefore  said  to 
him,  "  You  are  a  sceptic  ;  I  am  a  believer  in  Budha  and  the  gems  ; 
if  I  remain  I  must  have  permission  to  go  and  hear  bana,  and  give 
alms."  This  was  granted.  Soon  afterwards  she  invited  Budha  and 
his  priests  to  partake  of  an  offering  of  food  at  her  house.  When 
the  tirttakas  heard  of  it,  they  became  alarmed,  and  thought  that  if 
Migara  saw  Budha,  they  themselves  would  only  appear  to  him  like 
apes ;  they  therefore  tried  to  persuade  him  not  to  be  present,  but 
he  refused  to  listen  to  them,  as  he  said  that  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  journey  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  each  day  Wisakha  went  to  the  wihara ;  in  the  day-time 
taking  an  offering  of  food,  and  in  the  evening  flowers  and  lamps. 
On  one  occasion  she  asked  permission  to  prefer  eight  requests  to 
Budha.  The  sage  replied  that  the  Budhas  were  not  accustomed  to 
o-rant  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  come  to  you,  you  will  send  them 
to  my  house  first,  to  receive  alms.  2.  That  until  my  death,  I  may 
give  alms  daily  to  500  priests.  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    I?UI>HA.  227 

of  the  universe  will  partake  of  the  rice-grucl  and  other  things  I 
provide  for  the  500  priests.  6.  That  yearly,  at  the  end  of  wass,  1 
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,  which  was  called  Purwarama, 
from  the  place  in  which  it  stood.  On  the  day  when  this  wihara 
was  presented  to  Budha,  he  declared  that  all  her  riches,  strength, 
and  prosperity,  were  the  result  of  the  merit  she  had  received  in  former 
births. 


18.    Anurudha,   Ananda,    Dewadatta,   and  other    Princes,    become 
Priests  ;  and  Ananda  is  appointed  to  the  Office  of  Ujmsthdyalm. 

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  gula,  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  more"  were  the  name  of  some  other  kind  of 
cake ;  and  he  accordingly  dispatched  a  messenger  to  request  that  a 

Q  2 


228  A    MANUAL    OF    BUDHISM. 

"  no  more  cake"  miglit  be  sent  him.  But  the  queen,  thinking  that 
if  he  did  not  know  the  meaning  of  "  no  more,"  he  would  never  be 
able  to  rule  the  kingdom,  resolved  that  she  would  teach  him  ;  and 
for  this  purpose  sent  him  a  vessel  with  nothing  in  it.  One  of  the 
guardian  dewas  of  the  city  saw  that  it  would  be  better  for  him  not 
to  learn  the  meaning  of  this  term  ;  and  he  therefore  secretly  placed 
a  cake  created  for  the  purpose  in  the  vessel  that  was  carried  by  the 
slave.  No  sooner  did  the  prince  remove  the  cover  and  touch  the 
cake  with  his  finger,  than  he  felt  the  rushing  of  its  taste  through 
all  his  veins ;  and  its  sweet  savour  filled  the  whole  city.  After 
dividing  it  to  his  companions,  he  went  to  his  mother,  and  said, 
"  How  is  it  that  if  you  have  loved  me  before  to-day,  you  have  never 
given  me  any  of  those  excellent  'no  more'  cakes?"  The  queen, 
surprised,  asked  the  slave  what  had  taken  place  ;  and  when  she 
was  informed,  she  said  that  it  must  have  been  done  by  some  dewa. 
The  prince  informed  her  that  this  was  the  only  kind  of  cake  he 
intended  to  eat  in  future,  and  then  ran  to  rejoin  his  companions  at 
their  sport.  From  this  time,  Avhen  he  wanted  a  cake,  he  sent  to  his 
mother  for  it,  and  she  returned  the  vessel  empty ;  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  many  calamities,  he  thought  he  would  try  by  a  stratagem 
to  prevail  on  him  to  abandon  the  world.  He  therefore  said  to  him, 
"  What  do  you  say  ?  How  is  it  to  be  ?  Rice  will  have  to  be  pro- 
vided." "  What,"  said  Anurudha,  "  is  not  rice  produced  from  the 
golden  dish?"  "  No,"  he  replied,  "  but  from  the  labour  of  the 
husbandman  (describing  at  length  the  manner  in  which  agriculture 


VII.    LEGENDS    OF    GOXAAIA    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  manure  ;  the  seed  must  be  sown ;  for  a 
week  the  field  must  be  watched,  that  the  seed  may  not  be  carried 
away  by  birds ;  fences  will  have  to  be  tied ;  a  lodge  must  be  built 
for  the  watchers  to  sleep  in  at  night ;  it  must  be  guarded  from  rats, 
pigs,  deer,  and  other  animals  ;  when  the  ear  is  formed,  care  must 
be  taken  to  preserve  it  from  the  blast  and  other  diseases  ;  every  day 
persons  must  go  round,  making  a  noise ;  and  dry  leaves  must  be 
hung,  to  frighten  away  the  birds  ;  if  it  be  an  inferior  grain,  it  must 
be  watched  in  this  way  three  or  four  months,  and  if  a  superior,  six 
or  seven  months  ;  as  it  ripens,  noises  must  be  made  without  ceasing, 
and  persons  must  run  about  in  all  directions  to  keep  off  parrots,* 
peafowl,  and  other  birds  that  steal  the  grain,  shouting  till  they  are 
hoarse  ;  after  it  is  reaped,  the  owner  must  receive  his  share,  whether 
it  be  half,  or  two-thirds,  so  that  he  has  to  give  two  shares  and  keep 
only  one  ;  if  the  whole  has  to  be  given  (the  husbandman  being  only 
a  servant),  none  is  to  be  reserved  for  himself ;  a  portion  must  be 
given  to  the  watchers  and  winnowers,  and  the  washerman,  tomtom- 
beater,  and  the  beggar,  must  each  have  his  share;  when  payment 
has  been  made  for  what  has  been  borrowed,  the  remainder  must  be 
stored  in  the  granary  ;  of  this,  some  must  be  kept  for  seed-corn  ; 
that  which  is  not  fit  for  seed,  must  be  separated  from  the  rest,  and 
used  for  food  ;  so  much  as  is  required  for  each  day  must  be  portioned 
out,  that  it  may  last  until  the  next  harvest.  When  all  this  is  con- 
cluded, the  same  round  must  begin  again  ;  it  is  always  work,  work, 
without  any  leisure ;  the  husbandman  may  be  sick,  or  be  called  to 
go  to  the  war,  or  old,  but  still  the  labour  must  be  continued ;  at 
last  he  may  have  to  go  from  place  to  place,  leaning  on  two  sticks, 
to  beg  ;  and  after  all  this  toil,  the  end  may  be  that  he  falls  into 
hell.  Brother,  I  tell  you  all  this,  that  you  may  see  what  awaits 
you  ;  you  can  take  possession  of  my  wealth  and  honours,  and  I 
will  go  to  Budha  and  become  a  priest."  But  Anurudha  said  that 
he  was  not  previously  aware  the  householder  had  so  many  troubles  ; 
and  if  this  was  the  case,  he  would  become  the  priest,  and  Maha- 

*  In  Ceylon  there  is  a  district  called  the  Girwa-pattn,  or  Parrot-county. 
In  the  evenuig  the  parrots  resort  to  the  cocoanut  trees  that  line  the  sea- 
shore, and  their  screams  are  so  loud  as  to  oveq^ower  all  other  sounds.  In 
the  time  of  harvest,  they  bring  with  them  ears  of  rice,  and  many  people 
make  a  considerable  profit  by  collecting  the  grain  that  falls  to  the  ground. 


230  A    MANUAL    OF    UUDIIISM. 

nama  might  keep  his  possessions.  At  once  he  went  to  request  the 
permission  of  his  mother,  that  he  might  carry  this  design  into  effect ; 
but  she  said,  "  Your  father  is  dead  ;  you  are  as  my  heart,  as  my 
two  eyes;  all  my  joy  is  to  see  you  and  your  brother;  I  cannot 
bear  the  thought  of  your  becoming  a  priest ;  therefore  until  my 
death,  I  must  refuse  my  permission."  Anurudha  then  said,  "What 
do  you  tell  me,  mother  ?  As  the  water  of  the  river  stays  not  till  it 
has  arrived  at  the  sea,  so  will  my  mind  continually  be  directed  towards 
Budha  ;  therefore,  do  give  me  permission  to  become  a  priest."  But 
she  still  refused.  Anurudha  then  said,  "  As  the  rain,  when  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  docs  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  more,  from  the 
excess  of  her  grief;  but  by  way  of  evasion  she  told  him  that  his 
friend  Bhaddi  had  now  become  a  king,  and  if  he  could  persuade 
Bhaddi  to  become  a  priest,  her  permission  would  no  longer  be 
withheld.  She  thought  that  no  one  who  was  a  king  had  ever  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  mother  had  said,  and  saw  that  he  must  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 
him  by  inducing  him  to  make  a  declaration,  and  then  turn  his  words 
upon  himself."  Accordingly  he  went  to  the  king,  and  after  kissing 
him,  said,  "  I  cannot  declare  my  affection  for  you ;  if  you  have  the 
same  regard  for  me,  leave  all  these  treasures,  and  let  us  both  become 
priests ;  if  I  enter  the  priesthood  first,  we  shall  continue  near  to 
each  other."  As  they  had  been  friends  from  the  time  that  they 
played  together  as  children,  Bhaddi,  prompted  by  affection,  but 
scarcely  knowing  what  he  said,  gave  his  word  that  if  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  come  with  mc  now."  But 
Bhaddi  began  to  repent  of  the  promise  he   had  made,  and  said, 


VII.    LEGENDS    OF    GOTAMA    BUDHA.  231 

"  We  are  both  yoving  yet ;  let  us  enjoy  ourselves  for  the  present, 
and  when  we  are  old  we  can  embrace  the  priesthood."  To  this 
Anurudha  replied,  "  There  is  no  regularity  in  the  order  of  old  age 
and  death  ;  sometimes  old  age  precedes  death,  but  at  other  times 
death  precedes  old  age ;  your  declaration  is  not  a  wise  one ;  the 
prince  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  privilege ; 
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  woidd  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  came  down  to  a  fortnight ;  but  the  prince  was  equally 
unwilling  to  yield.  At  last  Bhaddi  declared,  "  I  must  have  at  least 
seven  days  to  deliver  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  place 
about  sixteen  miles  from  the  city,  as  if  for  the  purpose  of  taking 
pleasure  :  but  they  contrived  to  steal  away  from  their  attendants, 
taking  with  them  only  Upali,  the  king's  barber.  When  they 
arrived  at  a  private  place,  they  took  off  their  ornaments,  gave  them 
to  the  barber,  and  told  him  that  he  might  keep  them  ;  but  as  they 
were  going  away,  Upali  reflected  thus :  "  If  I  take  these  orna- 
ments to  the  city,  the  Sakya  princes,  who  are  wrathful,  will  deprive 
me  of  life ;  they  are  of  no  benefit  to  me  ;  if  these  princes  could  leave 
all  their  possessions  to  become  recluses,  the  same  course  will  be 
much  easier  for  me.  He  therefore  hung  the  ornaments  up  in  a 
tree,  to  be  taken  by  the  first  comer,  and  pursued  the  direction  taken 
by  the  princes,  who  enquired  why  he  followed  them ;  and  when 
they  were  informed,  they  went  on  together. 

Budha  was  at  that  time  in  a  village  called  Anupiya,  belonging  to 
the  princes  of  Malla.  When  the  princes  requested  that  he  would 
admit  them  to  the  priesthood,  they  said  that  they  were  of  an 
honourable  family,  so  much  so  as  not  to  pay  respect  even  to  him  ; 
but  in  order  that  their  dignity  might  be  lowered,  they  wished  that 


232  A    MANUAL    OF    BUDIIISM. 

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.  Kimbila  and  Bhagu  became  ra- 
hats,  and  each  had  500  disciples.  Dewadatta  performed  the  ordi- 
nance called  dhyana.  Upali  became  a  rahat,  and  the  chief  of  those 
who  understood  the  Winaya-pitaka.  Anunidha  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  which  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-munda,  who  requested  him  to  perform  wass  ; 
but  he  said  that  it  was  not  in  his  power,  as  he  had  no  samanera  to 
assist  him.  The  noble  had  two  sons,  Maha-sumana  and  Kuda- 
sumana,  and  he  said  that  Anurudha  might  take  the  elder  of  the 
two  and  consecrate  him  ;  but  he  refused,  as  he  saw  that  he  was  de- 
ficient in  merit.  He  therefore  received  Kuda-sumana,  at  that  time 
about  seven  years  of  age  ;  who,  as  his  hair  was  cut  off,  saw  part 
of  it,  on  which  he  reflected  that  a  little  time  previous  it  had  been 
the  ornament  of  his  head,  and  was  now  only  a  worthless  thing  to 
be  thrown  away.  In  the  act  of  carrying  on  this  meditation  on  the 
meanness  of  the  body  and  its  secretions,  he  became  a  rahat.  After 
receiving  the  offerings  of  his  parents  on  two  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  llimala.  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  him  if 
he  had  ever  suffered  from  the  same  complaint  before,  and  in  what 
w'ay  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  some  ;  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  him  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,  fire  ;  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  j)riest  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  form  ;  and  when  he 
presented  the  water  to  the  priest,  the  naga  declared  that  he  had  not 
given  it ;  but  as  Sumana  said  that  he  had,  and  Anurudha  knew 
that  a  rahat  could  not  tell  a  lie,  he  drank  it.  Pannaka  thought 
still  that  he  would  be  revenged  ;  but  the  priest  told  him  that 
Sumana  had  more  power  than  a  koti  of  nagas  ;  and  when  he  heard 
this  he  went  to  the  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  covdd  fast  after  the  turning  of 
th6  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  the  trunk  of 
an  elephant ;  they  did  not  know  the  power  of  the  samanera,  though 
it  had  been  witnessed  by  all  the  dewas.  At  this  time  Budha 
wished  for  some  water  from  Anotatta  for  the  washing  of  his  feet ; 
but  when  Ananda  informed  the  samaneras,  not  one  of  them  was 
willing  to  go,  until  he  asked  Sumana,  w'ho  said  that  he  was  ready 
to  go  if  directed  by  Budha.  Taking  a  vessel,  he  went  through  the 
air,  obtained  the  water  without  any  difficulty,  and  returned  in  the 
manner  in  which  he  went.  On  his  approach,  Budha  called  to  the 
priests  to  see  in  how  beautiful  a  manner  he  was  coming,  and  on  his 
arrival  received  from  him  the  water  he  had  brought.  He  then  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 
became  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  became  Budha, 
there  was  no  one  regularly  appointed  as  his  personal  attendant ;  but 
the  following  persons  waited  on  him  at  different  times  :—Nagasa- 
mala,  Nagita,  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,  each  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  may  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  alms-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  will  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- 
form 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  IVisdld. 

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  belihid  Budlia,  and 
fanning  him. 

t  In  a  former  age,  according  to  a  legend  that  appears  in  the  Pujawaliya, 
the  queen  of  Benares  was  deUvered  of  a  piece  of  flesh,  which  was  put  into  a 
vessel,  sealed,  and  tin-own  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.  AVhen 
he  saw  its  contents,  he  put  it  carefully  on  one  side  ;  but  on  looking  at  it  again 
some  time  afterwards,  he  saw  that  it  had  become  divided  into  two.  Then 
the  rudiments  of  the  human  form  appeared,  and  a  beautiful  prince  and 
princess  were  presented,  who  sucked  their  flngers  and  thence  drew  milk.  As 
it  was  difficult  for  the  ascetic  to  bring  them  up,  he  delivered  them  to  a  vil- 
lager ;  and  from  being  so  similar  in  their  appearance,  they  were  called  Lich- 
awi,  which  name  was  also  given  to  the  royal  race  that  from  them  received 
its  origin.  The  other  children  of  the  village  were  accustomed  to  revile  them, 
and  say  that  they  had  no  father  or  mother,  only  the  ascetic.  The  villagers 
said  in  consequence,  Wajjatabba,  meaning  that  they  must  be  removed  to 
some  other  place ;  and  this  name,  Wajji,  was  afterwards  given  to  the  whole 
of  that  country,  300  yojanas  in  extent.  After  their  removal  from  the  village, 
they  caused  a  city  to  be  built  in  the  place  to  which  they  retired.  The  prince 
and  princess  married,  and  had  a  son  and  daughter  at  one  birth,  and  in  due 
time  sixteen  sons  and  sixteen  daughters,  in  the  same  manner.  As  their 
family  increased,  the  city  was  enlarged,  on  which  account  it  was  called 
Wisala.  In  the  time  of  Gotama  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    or    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  made  to  the 
rishis  ;  but  others  who  had  heard  of  the  miracles  performed  by 
Budha,  recommended  that  his  aid  should  be  implored  ;  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  made  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  turn,  each 
for  an  appointed  time ;  and  the  city  was  like  the  loka  of  Sekra  in  the  mag- 
nificence of  its  appearance  and  the  happiness  of  its  inmates. 

From  the  analysis  of  the  Mahuparinibbana-suttan,  by  Tumour  (Journal 
As.  Soc.  Dec.  18'38),  it  appears  that  Ajasat,  a  short  time  previous  to  the 
death  of  Budha,  meditated  the  subjugation  of  the  Lichawi  princes  of  Wisala, 
who  were  united  in  a  confederacy,  though  still  acknowledging  the  supremacy 
of  one  of  their  nimibci',  and  calling  him  king.  The  princes  were  at  that 
timeplottmg  together,  apparently  with  the  intention  of  inflicting  some  injury 
upon  the  monarch  of  llajagaha.  In  order  that  he  might  know  in  what 
manner  his  design  could  be  best  effected,  Ajasat  sent  his  prime  minister, 
Wassakara,  to  ask  the  advice  of  Budha,  from  whom  he  learnt  that  the  prmces 
must  either  be  propitiated  by  the  payment  of  tribute,  or  that  he  must  dis- 
solve the  compact  that  united  them,  without  engaging  in  war.  On  receiving 
this  advice,  Wassakara,  at  his  own  request,  was  sent  as  a  deserter  to  Wis-ala, 
where  he  gained  the  confidence  of  the  Lichawi  princes,  and  then  by  insmu- 
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  calamities,  returned. 

According  to  the  Vishnu  Purana,  Wisida  (Vais-ali)  was  founded  by  Visfda, 
son  of  Trinavindu  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  confovmding  it  with  VisiUa, 
another  name  of  Ujayin  ....  According  to  the  Budhists  it  is  the  same  as 
Prayaga,  or  Allahabad ;  but  the  Ramayana  places  it  much  lower  down,  on 
the  north  bank  of  the  Ganges,  nearly  opposite  to  tlie  mouth  of  the  Sone ; 
and  it  was  therefore  m  the  modern  district  of  Saran,  as  Hamilton  (Genea- 
logies of  the  Hindus)  conjectured." — Wilson's  Vishnu  Punina.  Fa  Hiau 
visited  Wisala,  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  w'erc  a  few  monasteries,  but 
the  inmates  were  little  better  than  heretics.  It  is  said  by  Csoina  KoriJsi,  that 
tlie  Tilietan  writers  derive  tlieir  first  king  (about  250  years  b.  c.)  "  from  the 
Litsabyis  or  Lichavyis." 


VII.    LEGENDS    OF    GOTAMA    BUDIIA.  237 

and  make  known  their  request.  On  receiving  their  petition,  Budha 
consented  to  visit  Wisala ;  and  when  his  determination  was  made 
known  to  the  king,  Bimsara  prepared  a  road  from  Rajagaha  to  the 
Ganges,  a  distance  of  eighty  miles.  The  moment  he  commenced 
his  journey,  rain  began  to  fall,  though  there  had  been  none  for  so 
long  a  period  previous ;  but  it  was  no  inconvenience  to  those  who 
did  not  wish  to  be  wet.  The  Lichawi  (properly  Lich'hawi)  princes 
also  prepared  a  road  on  their  side  of  the  river,  a  distance  of  forty- 
eight  miles.  When  Budha  entered  Wisala,  he  commanded  Ananda 
to  go  round  the  city,  sprinkling  water  from  his  alms-bowl,  and 
repeating  the  pirit.  At  once  the  sprites  fled  away ;  and  the  sick, 
restored  to  health,  followed  Ananda  round  the  city,  repeating  the 
praises  of  Budha.  The  sage  proceeded  to  the  palace  of  the  king, 
where  he  delivered  the  discoui-se  called  Ratana  Sutra,  and  coimtless 
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  accompanied 
Bimsara,  who  had  been  waiting  to  receive  him,  to  Rajagaha. 

20.   The  History  of  Jiivaka,  ivho  administered  Medicine  to  Budha. 

When  Bimsara,  king  of  Rajagaha,  heard  of  the  fame  of  Amba- 
pali,  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  commanded  that  all  the 
beautiful  women  in  the  neighbourhood  should  be  collected,  that  the 
most  beautiful  of  them  all  might  be  chosen ;  and  the  choice  fell 
upon  the  princess  Salawati.  The  king  then  levied  for  her  a  tax 
upon  the  city  of  200,000  masurans,  to  which  he  himself  added  an- 
other 100,000,  and  made  over  to  her  many  gardens,  and  buildings, 
and  immense  wealth.  The  price  of  her  embrace  was  appointed  to 
be  2000  masurans,  being  twice  the  amount  received  by  Ambapali. 
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 


J'ia  A    MANUAL    OF    litrDIIISM. 

dwelling  of  Salawati,  her  attendants  made  known  thai  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 
Avas  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  Avas  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  Komarabhaclia,  was  seven  or 
eight  years  of  age,  he  was  playing  with  the  other  princes  in  the 
hall,  and  they  reproached  him  with  having  no  mother.  Ashamed, 
he  went  to  Abhaya,  and  asked  who  was  his  mother ;  but  he  smiled 
and  said,  "  I  am  your  father,  who  was  your  mother  I  know  not ;  I 
found  you  exposed  in  the  forest,  and  rescued  you."  Then  Jiwaka 
reflected,  when  he  heard  this  circumstance  related,  that  he  would 
receive  no  inheritance  from  relationship ;  so  he  resolved  that  he 
would  learn  some  science,  and  then  by  his  attainments  he  might  be 
able  to  acquire  both  relatives  and  wealth.  Again  he  considered 
the  character  of  the  eighteen  sciences  and  the  sixty-four  arts,  and 
determined  that  he  would  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,f  and  applied  to  a  learned  pro- 

*  The  history  of  Jiwaka  is  inserted  at  greater  length  than  that  of  the 
other  disciples  of  Gotania,  as  it  is  of  greater  interest,  and  illustrates  the  state 
of  medical  science  in  that  early  age. 

t  In  almost  numberless  instances,  Taksalu,  or  Takshala,  is  represented  as 
a  collegiate  city.  It  is  most  probably  the  Taxila  of  the  Greeks,  which  was 
situated,  according  to  Strabo,  between  the  Indus  and  the  Hydaspes,  and  is 
represented  as  being  extensive  and  well-governed.  Tlic  Hindu  legends  state 
that  Taksha,  the  son  of  Bharata,  reigned  in  Gandhara,  his  capital  city  being 
Takshasila. 


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  trembled,  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 
from  a  dewa,  and  not  from  a  man  ;  and  he  soon  discovered  that  he 
could  give  relief  in  many  cases  where  his  teacher  was  not  able. 
There  are  diseases  that  are  mortal,  and  others  that  are  not  mortal, 
and  about  all  these  he  was  taught  by  Sekra  for  the  space  of  seven 
years.  With  any  other  teacher  he  could  not  have  learnt  the  same 
things  in  sixteen  years.  Then  Jiwaka  asked  his  preceptor  when 
his  education  would  be  completed  ;  and  the  old  man,  in  order  to 
try  his  skill,  told  him  that  he  must  go  out  of  one  of  the  gates  of 
the  city,  and  examine  the  ground  around  for  the  space  of  sixteen 
miles,  during  four  days,  after  which  he  was  to  bring  him  all  the 
roots,  flowers,  barks,  and  fruits  he  could  discover  that  were  useless 
in  medicine.  Jiwaka  did  so ;  but  on  his  return  informed  the  pro- 
fessor that  he  had  met  with  no  substance  that  was  not  in  some  way 
or  other  of  benefit;  there  was  no  such  thing  upon  earth.  The 
teacher,  on  receiving  this  reply,  told  him  that  there  was  no  one  in 
the  world  that  could  instruct  him  further ;  and  Sekra  departed 
from  his  mouth.  As  he  knew  that  his  pupil  had  been  taught  by  a 
wisdom  that  was  divine,  he  gave  him  sufl^cient  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  ho 


240  A    MANUAL    OF    HUDIIISM. 

remained  a  little  time  to  refresh  himself.  At  that  time  tlie  wife  of 
one  of  the  principal  citizens  had  a  violent  pain  in  her  head,  from 
which  she  had  suffered  seven  years.  Many  learned  physicians  had 
promised  to  cure  her,  but  they  only  took  her  substance,  and  did  not 
afford  her  a  moment's  relief.  Jiwaka  having  heard  of  her  situation, 
sent  to  inform  her  that  a  learned  doctor  w^as  at  her  gate  ;  but  when 
she  learnt  his  age,  she  said,  "  What  can  a  little  child  do,  when  the 
cleverest  physicians  in  Jambudwipa  have  failed?  Tell  him  that  if 
he  is  hungry,  we  will  supply  him  with  rice ;  or  if  it  is  something 
else  that  he  wants,  let  him  receive  it,  and  be  gone."  On  hearing 
this,  Jiwaka  replied,  "  Science  is  neither  old  nor  young  ;  wisdom 
does  not  come  from  age  alone  ;  what  has  the  lady  to  do  %vith  my 
age,  or  how  does  this  affect  my  ability  ?  I  will  not  go  away  until 
the  head-ache  is  entirely  cured  ;  if  I  fail,  no  harm  -will  be  done ;  I 
will  ask  for  nothing  until  my  skill  is  clearly  proved."  The  lady 
was  pleased  with  the  manner  in  which  he  spoke,  and  commanded 
him  to  be  called ;  after  which  she  offered  him  a  seat,  and  said, 
"  My  son,  can  you  give  me  relief  for  a  single  day,  for  it  is  seven 
years  since  I  was  able  to  sleep."  Jiwaka  pi'omised  to  give  her  in- 
stant relief,  and  requested  that  a  little  butter  might  be  boiled,  on 
receiving  which  he  poured  from  his  hand  a  quantity  of  medicine 
into  her  nose,  half  of  which  went  to  her  brain  and  the  other  half  to 
her  mouth.  The  part  that  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  my  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  medicine  ;  as  if  it  remained  on  the  ground  it  would 
benefit  no  one ;  but  if  taken  up  it  might  cure  some  other  disease. 
She  then  informed  her  husband  that  her  head-ache  had  all  gone, 
and  that  Jiwaka  was  the  cause  of  her  recovery.  For  this  the  at- 
tendants praised  him,  and  the  noble,  the  lady,  their  child,  and  their 
relatives,  each  gave  him  4000  nila-karshas,  with  chariots,  and  other 
gifts  in  abundance.  With  this  wealth  he  went  to  Rajagaha,  and 
told  the  prince  he  had  brought  him  a  first  offering  for  the  trouble 
he  had  had  in  bringing  him  up.  But  Abhaya  replied  that  he  had 
recently  found  out  that  he  was  his  own  son,  by  the  courtezan  Sala- 
wati,  and  that  he  had  brought  him  up,  not  for  a  recompense,  but 


VII.    LEGENDS    OF    GOTATMA    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,  Avhich 
sometimes  caused  his  robe  to  be  spotted,  and  exposed  him  to  the 
ridicule  of  the  queens.  As  the  king  was  greatly  ashamed  on  this 
account,  he  consulted  the  most  renowned  physicians  in  every  part 
of  Jambudwipa,  but  they  could  afford  him  no  relief;  so  he  one  day 
called  Abhaya,  and  asked  if  he  knew  of  any  other  person  that 
it  would  be  well  to  consult.  The  prince  recommended  that  his  own 
son  should  be  sent  for  ;  and  when  he  came,  Bimsara  took  him  into 
a  private  apartment,  and  made  known  to  him  the  nature  of  his  com- 
plaint. Jiwaka  had  taken  a  little  medicine  in  his  finger  nail,  with 
which  he  anointed  the  fistula ;  in  an  instant  the  pain  was  gone,  and 
the  disease  vanished,  but  in  what  way  the  king  could  not  discover. 
Bimsara  now  thought  that  if  Jiwaka  was  a  good  man,  it  was  right 
that  he  should  be  honoured,  but  that  if  he  was  a  bad  man,  it  would 
be  necessary  to  put  him  away ;  he  was  so  exceedingly  clever,  that 
his  presence  would  either  be  a  great  benefit  or  a  great  evil.  To 
try  him,  he  called  his  500  queens,  and  after  telling  them  of  the 
wonderful  cure  that  had  been  effected,  he  informed  them  that  they 
might  reward  the  physician  in  any  way  they  thought  proper.  They 
therefore  brought  immense  numbers  of  the  richest  robes,  and  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  himself  was  wiser  than  any  of  them, 
he  replied,  "  It  is  not  proper  that  I,  who  am  only  a  subject,  should 
receive  garments  that  belong  to  the  king  ;  I  want  them  not ;  only 
grant  me  your  protection  and  favour,  and  I  require  no  more."  The 
king  returned  to  the  queens  their  present,  greatly  praising  Jiwaka ; 
and  appointing  him  the  annual  produce  of  many  gardens  and 
villages,  he  became  his  friend. 

There  was  in  Rajagaha  a  rich  nobleman  who  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 
esteem.  The  Egyptian  surgeons  were  thought  to  excel  all  others  in  the  ex- 
ercise of  their  art.  The  surgeon  Demokedes  received  from  the  citizens  of 
Acgina  one  talent,  about  £383  sterling,  for  remaining  with  them  one  year. 
Two  years  afterwards  Polykrates,  of  Samos,  offered  him  two  talents.  When 
he  had  cured  Darius,  that  king  sent  him  into  the  hareem  to  visit  his  wives. 
Being  introduced  as  the  man  who  had  saved  the  king's  life,  the  grateful  sul- 
tanas each  gave  him  a  saucer  full  of  golden  coins. — Horod.  iii.  130.  Grote's 
Greece,  iv.  341. 

K 


242  A    MANUAJ-    UJ'    BUBHISM. 

him,  but  they  could  do  nothing  for  him  ;  one  said  that  he  would 
die  in  five  days,  and  the  other  in  seven.  The  king  was  much  con- 
cerned on  receiving  this  intelligence,  as  the  death  of  the  noble 
would  be  a  great  misfortune  to  the  city ;  and  he  requested  Jiwaka 
to  see  him ;  who,  when  he  had  made  the  necessary  examination, 
said  that  there  were  two  worms  in  his  head,  one  large  and  the  other 
small ;  the  large  worm  would  cause  his  death  in  seven  days,  and 
the  smaller  in  five.  "  Of  the  two  physicians,"  he  proceeded,  "  one 
saw  the  large  worm  only,  and  the  other  only  the  smaller  one ;  but 
I  will  free  you  from  danger  in  three  days,  though  there  is  no  other 
person  in  the  world  who  could  do  the  same."  The  noble,  trembling 
from  the  fear  of  death,  told  him  that  he  would  give  him  all  his  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  months  on  his  back,  seven 
months  on  his  right  side,  and  seven  months  on  his  left  side,  in  all 
twenty-one  months  ;*  and  Jiwaka  said  further,  "  If  I  give  you 
pain,  you  must  not  attribute  it  to  me  as  a  crime,  but  must  give  me 
permission  thus  to  afflict  you  ;  parents  and  teachers  chastise  their 
children,  that  they  may  be  made  obedient ;  and  physicians  afiiict 
their  patients  for  their  benefit,  that  by  this  means  they  may  free 
them  from  disease."  He  then  took  the  noble  into  an  upper  room, 
sat  behind  him,  and  taking  a  very  sharp  instrument,!  opened  his 
skull ;  and  setting  aside  the  three  sutures,  he  seized  the  two  worms 
that  were  gnawing  his  brain,  with  a  forceps,  and  extracted  them  en- 
tire. One  was  the  worm  that  would  have  killed  him  in  five  days, 
and  the  other  in  seven.  He  then  closed  up  the  wound  in  such  a 
manner  that  not  a  single  hair  was  displaced.  He  had  made  his 
patient  promise  to  remain  in  one  place  twenty-one  months  ;  and 
under  the  hands  of  any  other  physician  this  would  have  been 
necessary,  but  he  now  declared  that  in  twenty-one  days  he  would 
be  perfectly  well,  and  no  longer  a  detention  would  be  required. 
The  noble  ofi'cred  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  tlicir  patients  in  a  similar 
manner,  the  command  given  by  God  to  Ezekiel  iv.  5,  to  lie  on  his  left  side 
390  days,  and  on  his  right  side  40  days,  would  appear  less  strange. 

t  The  ancients  had  arrived  at  very  great  perfection  in  the  making  of  sur- 
gical instruments,  as  may  be  seen  in  many  Egyptian  paintings.  The  instru- 
ments found  in  a  house  at  Pompeii,  supposed  to  have  belonged  to  a  swgeon, 
have  a  great  resemblance  to  those  in  use  at  the  present  day. 


VII.     LEGENDS    OF    g6tAMA    BirilHA.  248 

the  king  and  another  from  the  noble,  with  a  few  other  things.  The 
fame  of  Jiwaka  now  became  everywhere  known,  like  the  banner  of 
Jambudwipa. 

There  was  a  nobleman  in  Benares,  who  in  his  youth,  whilst  in 
the  act  of  leaping,  twisted  one  of  his  intestines  into  a  knot,  on 
which  account  he  was  not  able  to  pass  any  solid  food,  and  could 
only  eat  a  little  at  a  time,  just  enough  to  save  life  ;  his  body  gradu- 
allj'  became  like  a  piece  of  dry  wood,  and  oil  might  be  poured  into 
the  holes  that  presented  themselves  between  his  bones,  and  kept 
there  as  in  a  vessel.  From  all  parts  of  Jambudwipa  physicians 
came,  so  that  the  door  of  his  mansion  was  beset  by  them  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  the 
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  renowned  physician.  At  the  request  of  the  king,  he 
went  to  Benares ;  and  on  being  introduced  to  the  noble,  he  asked 
him  at  once  if  he  felt  any  symptoms  as  if  his  intestines  were  in  a 
knot,  and  if  it  first  came  on  when  he  was  leaping  or  taking  violent 
exercise.  On  being  answered  in  the  affirmative,  he  said  that  he 
could  cure  him,  and  putting  everybody  out  of  the  room  but  the 
noble's  wife,  he  bolted  the  door,  then  bound  his  patient  to  a  pillar 
that  he  might  not  move,  covered  his  face,  bound  him  with  a  cloth, 
and  taking  a  sharp  instrument,  without  the  noble's  being  aware  of 
what  was  going  on,  ripped  open  the  skin  of  his  abdomen,  took 
out  his  intestines,  just  showed  the  lady  in  what  way  the  knot  was 
twisted,  and  then  replaced  them  in  a  proper  manner.  After  this 
he  rubbed  some  ointment  on  the  place,  freed  the  noble  from  the 
pillar,  put  him  in  bed,  gave  him  a  drink  of  rice-gruel,  and  in  three 
days  he  was  able  to  rise,  and  was  as  well  as  ever.  The  noble  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 
him,  and  requested  his  assistance  as  if  they  were  asking  for  a 
divine  elixir,  or  the  water  of  immortality. 

At  that  time  Chandapprajota,  king  of    Udeni,*   who  had    the 

*  Ujjayani,  or  Oujein,  a  city  so  called  in  Malava,  formerly  the  capital  of 
Vikramaditya.  It  is  one  of  the  seven  sacred  cities  of  the  Hindus,  and  the 
first  meridian  of  their  geographers  ;  the  modem  Oujern  is  about  a  mile  south 
of  the  ancient  city. — Wilson's  Sanscrit  Dictionary. 

R  2 


244  A    MANUAL    OF    BLUHISM. 

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  trimmed 
with  malakada  (tallow  ?).  It  was  because  his  father  was  a  scorpion, 
that  this  aversion  arose.  His  mother  accidentally  imbibed  the 
scorjiion's  emission,  by  means  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  Bimsara  to  go,  as  Chandap- 
prajota 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  permitted  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  oppanika,  drawn  by  slaves,  that  would  go  in  one 
day  60  yojanas,  and  return.  2.  An  elephant  called  Nalagiri,  that 
in  one  day  would  go  100  yojanas,  and  return.  3.  A  mule  called 
Mudakesi,  that  in  one  day  would  go  120  yojanas,  and  return.  4. 
A  horse  called  Telekarnnika,  that  would  go  the  same  distance.  In 
a  former  birth  the  king  was  a  poor  man,  wdio  was  accustomed  to 
carry  the  alms-bowl  of  a  certain  Pase-Budha,  more  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  place  to  place.  When  the  king  heard  the  request  of 
Jiwaka,  he  gave  him  permission  to  use  any  of  the  royal  modes  of 

*  The  messengers  made  then-  first  application  to  the  king  ;  and  Naaman 
acted  in  a  similar  manner  when  he  received  a  letter,  not  for  Elisha,  who  avus 
to  heal  him,  but  for  the  king  of  Israel. — 2  Kings  v.  5. 


VII.    LEGENDS    OF    GOTAMA    BUDHA.  245 

conveyance,  and  to  pass  out  of  the  palace  gates  any  hour  of  the 
day.     Of  this  permission  he  availed  himself,  and  went  hither  and 
thither  at  his  will ;  now  in  this  conveyance  and  then  in  that ;  so 
that  the  wonder  of  the  citizens  was  greatly  excited.     One  day  he 
brought  home  an  abundance  of  medicine,  which  he  boiled  in  oil 
and  poured  into  a  dish.     He  then  told  the  king  that  it  was  exceed- 
ingly powerful,  so  that  it  would  be  requisite  for  him  to  take  it  at 
once,  without  tasting  it,  or  the  virtue  would  be  gone.     The  king 
stopped  his  nose  with  one  hand,  and  with  the  other  put  the  medi- 
cine into  his  mouth.     At  this  moment  Jiwaka,  after  informing  the 
attendants  what  to  give  the  king,  went  to  the  elephant  hall,  and 
mounting  the  elephant  Baddrawati,  set  off  towards  Rajagaha  like 
the  wind.    After  going  fifty  yojanas,  he  arrived  at  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  Kosambae,  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  Oppanika  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,  and  going  to  the  slave,  enquired  why  he 
did  not  take  him  to  the  king  ;  but  Oppanika  said  that  he  would  go 
with  Jiwaka  to  any  part  of  the  world,  and  become  his  servant,  if  he 
would  restore  him.     The  physician  laughed,  and  told  him  to  eat  the 
other  half  of  the  fruit;  but  he  said  that  from  eating  the  former 
half  he  was  now  unable  to  lift  up  his  head,  and  if  he  eat  any  more 
he  should  certainly  die  outright.     Jiwaka  told  him  that  he  had 
never  at  any  time  taken  life,  and  that  this  was  the  first  time  he  had 
*  This  city  is  mentioned  in  the  Ramayana  and  the  Puranas. 


246  A    .-NtANUAL    OF    liUDHISM. 

gone  so  ftir  as  to  render  any  one  unable  to  liold  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  return  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  informed  Bimsara 
of  all  that  had  taken  place. 

It  was  after  these  events,  that  Jiwaka  administered  medicine  to 
Budha,  in  the  perfume  of  a  flower  ;  and  it  was  because,  in  many 
previous  births,  he  had  wished  for  this  opportunity,  that  he  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 
indisi^osed.  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  time  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 
times  by  each  flower.  By  means  of  the  first  flower  the  first  cause 
of  disease  passed  away  ;  and  by  the  other  two  the  second  and  third 
causes  were  removed. 

When  this  event  was  known  to  the  faithful,  persons  from  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 
it  was  requisite  that  food  of  the  most  delicate  kind  it  was  possible 
to  provide  should  be  procured,  he  looked  with  his  divine  eyes  to 
see  where  it  could  be  found,  when  he  discovered  that  Sona,  of  the 
city  of  Champa,!  i^^  Jambudwipa,  had  in  his  possession  a  kind  of 

*  By  the  ancients  great  efficacy  was  ascribed  to  perfumes.  It  is  said  of 
Dcmocritiis  that  being  aware  of  his  approaching  end,  but  desirous  to  prolong 
his  Hfe  beyond  the  festival  of  Ceres,  he  held  hot  bread  to  his  nose,  by  means 
of  which  liis  wish  was  accomplished. 

t  Founded  by  Chanipapuri,  a  city  of  which  traces  still  remain  in  the 
vicinity  of  Bhagalpur.  It  is  the  capital  of  Anga.  Fa  Ilian  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  behig   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  turning  towards  the  right,  like  the  flowers  painted  upon 
a  drum,  and  appearing  as  if  made  by  a  vermillion  pencil.  It  was 
because  his  parents  saw  this  sign  of  greatness  that  they  did  not 
allow  him  to  step  on  the  ground ;  and  they  gave  him  many  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  Samansella,  in  the  island  of  Ceylon.  Sona  re- 
sided in  the  upper  story  of  a  tower,  surrounded  by  magnificent 
curtains,  so  that  he  could  not  even  see  the  ground.  His  servants 
were  never  beaten,  as  in  the  families  of  other  nobles,  and  yet  were 
they  all  obedient.  How  was  this  ?  When  any  of  them  did  wrong, 
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  much  merit,  they  were  as  attentive  as  if  they  had 
been  coerced  by  being  maimed,  or  their  heads  had  been  pounded 
by  a  hammer,  or  other  severe  modes  of  punishment  had  been  used. 
In  a  former  birth  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  which  to  walk.  It  was  through 
the  merit  of  this  act,  that  he  received  in  the  present  birth  so  great 
a  distinction.  And  now  as  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  succession.  This  gra- 
nary was  built  in  the  most  compact  manner,  and  was  not  open  until 

thirteen  miles  in  circumference ;  the  country  was  fertile,  and  the  climate 
warm.  There  were  about  ten  monasteries,  for  the  most  part  in  ruin,  with 
not  more  than  200  priests,  whilst  there  were  twenty  temples  belonging  to  the 
heterodox  fraternities. 


248  A    MANUAL    OF    BUDIIISM. 

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  w^ere  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  medicine.  Then 
Sona  told  him  to  eat  what  w\as  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  sa^e. 
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  o-rown 
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  became  a  priest. 

On  the  same  day,  Jiwaka  presented  a  beautiful  garment  to  Budha, 
which  he  himself  had  received  as  a  present  from  one  of  his  royal  pa- 
tients. It  was  a  divine  garment  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  forest  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  benefit  he  had  received  in  being  re- 
stored to  health,  sent  thorn  to  Jiwaka.     Budha  reflected,  that  if  the 


VII.    LEGENDS    OF    GOTAMA    BUDIIA.  249 

priests  received  robes  of  this  costly  description,  they  would  be  in 
danger  from  thieves  ;  and  he  intimated  the  danger  to  Ananda.  In 
consequence,  Ananda  cut  them  into  thirty  pieces,  which  he  sewed 
together  in  five  divisions,  so  that  when  the  robe  was  completed,  it 
resembled  the  patches  in  a  rice-field  divided  by  embankments. 
The  great  sage  was  pleased  when  he  saw  this  contrivance,  and 
ordained  a  law  that  his  priests  should  only  have  three  robes,  and 
that  they  should  always  be  composed  of  thirty  pieces  of  cloth. 

Jiwaka  entered  the  path  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  AngiiU-mala. 

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  become  a  robber.  The  father,  on  going  to  the 
palace  the  next  day,  asked  the  king  if  he  had  slept  well  the  pre- 
vious night ;  but  he  said  that  he  had  not,  as  his  state  sword  had 
shone,  which  indicated  that  there  was  some  danger  coming,  either 
upon  himself  or  his  kingdom.  The  brahman  then  informed  the 
king  that  a  son  had  been  born  to  him,  on  whose  account  not  only 
the  state  sword  but  all  the  weapons  in  the  city  had  shone,  which 
was  a  sign  that  his  son  would'  become  a  robber ;  and  enquired 
whether  the  king  wished  him  to  put  his  son  away ;  but  the  king 
said  that  as  one  single  person  could  not  do  much  harm,  it  would  be 
better  to  bring  him  up.  The  child  received  the  nam.e  of  Ahing- 
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  could  say  nothing  against 

*  In  an  enumeration  of  the  prodigies  that  occurred  in  Rome,  a.u.  652, 
Julius  Obsequens  says  that  the  spears  of  Mars,  preserved  in  the  palace,  moved 
of  their  own  accord. 

t  Nekata,  one  skilled  in  the  prognostications  of  the  nekatas  or  lunar 
mansions. 


250  A    MANUAL    OF    BUDHISM. 

his  ability,  or  the  respectability  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 
could  not  believe  that  they  spoke  the  truth,  they  told  him  that  he 
must  look  to  his  own  interests  ;  they  had  done  their  duty,  and 
could  do  no  more.  After  this  he  noticed  that  his  wife  spoke  kindly 
to  Ahingsaka,  which  excited  his  suspicion,  and  he  resolved  upon 
his  destruction  ;  but  he  saw  that  it  could  not  be  accomplished 
openly,  or  no  more  pupils  would  place  themselves  under  his  care. 
He  therefore  said  to  the  youth,  "  It  will  not  be  in  my  power  to 
teach  you  further,  unless  you  destroy  a  thousand  men,  and  bring 
me  one  of  their  fingers  as  an  evidence  of  their  death."  Ahing- 
saka replied  that  it  was  not  the  custom  of  his  family  to  do  evil  to 
others  ;  but  still,  from  his  love  of  learning,  and  as  he  thought  that 
there  was  no  other  way  by  which  he  could  prosecute  his  studies,  he 
went  to  the  forest,  to  a  place  where  eight  ways  met,  and  began  to 
murder  those  who  passed  in  that  direction.  As  it  was  observed 
that  he  cut  off  the  fingers  of  his  victims,  he  received  the  name  of 
Anguli-mala.  In  a  little  time  the  people  went  to  Sewet  to  inform 
the  king  that  his  country  was  becoming  depopulated  by  the  cruelty 
of  a  robber,  and  to  entreat  that  he  would  come  with  an  army  and 
seize  him,  that  they  might  be  delivered  from  his  power.  The  king 
resolved  to  accede  to  their  request ;  but  when  the  intelligence 
spread  through  the  city,  the  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  Angvdi-mala,  from  the  merit  he  had  received  in  former 
births,  had  virtue  sufiicient  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  informed  him  that  no 
one  could  pass  that  way  alone ;  that  men  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  number  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  him.  For  this  purpose  he  pursued  him, 
but  after  he  had  run  twelve  miles  he  could  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,  but  told  him  to  remain  where  he  was,  and  not  come  nearer. 
As  Anguli-mala  thought  that  he  must  have  some  design  in  this,  he 
was  obedient ;  when  Budha  gave  him  good  advice,  telling  him  to 
be  kind  to  all  sentient  beings,  by  which  means  he  would  save  him- 
self from  the  four  hells.  On  hearing  this,  Auguli-mala  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  same  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,  Anguli-mala  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  him  to  exert  himself,  in  order  to  save  his  people  from  this  great 
danger.  He  was  ashamed  to  remain  in  the  city  when  his  people 
were  so  urgent,  and  yet  he  was  afraid  to  go  ;  so  he  went  to  the 
wihara  to  ask  the  advice  of  Budha.  The  sage  said  to  him,  "  What 
is  the  matter,  oh  king  ?  Is  Bimsara  become  your  enemy  ;  or  are 
you  afraid  of  the  prmces  of  Wisala,  or  of  some  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  could  receive 
into  the  priesthood  so  great  a  sinner.  The  king  asked  where  he 
was  at  that  time  ;  and  when  informed  that  he  was  in  the  same 
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  village  with  the  alms-bowl ; 
but  when  the  people  heard  his  name,  they  were  afraid,  and  gave 
him  nothing,  so  that  he  became  very  faint.     On  his  return  to  the 
city,  he  saw  a  woman  in  severe  labour,  unable  to  bring  forth ;  and 
he  greatly  pitied  her.     He  who  had  slain  999  people,  now  felt  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  could  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  from  the  time  of  your  birth,  you  mean 
that  it  is  from  the  time  you  entered  the  priesthood."     In  consequence 
of  this  intimation,  he  went  to  the  place  ;  a  screen  was  placed  around 
the  mother,  and  sitting  upon  a  chair  he  repeated  the  words  of  Budha ; 
when  in  an  instant  the  child  was  born,  with  as  much  ease  as  water 
falls  from   a  vessel.     Upon  the  same  spot  a  hall  was  afterwards 
erected,  for  the  assistance  of  afflicted  females,  as  the  virtue  com- 
municated by  Anguli-mala  still  continued  ;  and  other  diseases  were 
healed  in  the  same  way. 

At  times  Anguli-mala  was  in  great  distress,  because  the  people, 
from  fear,  were  unwilling  to  give  him  alms.  When  he  thought  of 
the  murders  he  had  committed,  how  parents  had  entreated  to  be 
spared  for  the  sake  of  their  children,  and  how  he  had  been  deaf  to 
the  cries  of  the  people  when  they  pleaded  for  mercy,  he  felt  the 
keenest  sorrow.  But  Budha  consoled  him  by  saying,  that  these 
things  were  the  same  as  if  they  had  been  done  in  a  former  birth, 
inasmuch  as  they  were  done  before  he  became  a  priest.  In  a  little 
time  he  became  a  rahat.  When  going  to  procure  alms,  if  the  people 
were  throwing  any  missile  to  send  away  the  dogs  or  the  crows,  it 


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  him  he 
must  endure  all  this  patiently,  as  it  was  the  consequence  of  the 
murders  he  had  committed,  and  was  instead  of  having  to  suffer  a 
hundred  thousand  years  in  hell.  "  That  which  has  been  done  in  a 
former  state  of  existence,"  said  Budha,  "  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  times  many  other  robbers  and 
murderers  were  overcome  by  Budha,  as  Sankicha,  Atimuktaka,  and 
Khanu-kondanya,  each  of  whom  had  500  companions,  as  well  as 
Kelaruwan,  who  had  900  companions ;  and  many  hundreds  and 
thousands  of  robbers  were  brought  to  nirwana  by  his  assistance. 
(^Amdivatura.) 

22.    The  History  of  Sahhiya. 

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  rock  by  a  ladder  ;  after  which  they  threw  down  the  ladder, 
and  had  no  means  of  escape.  The  same  night  the  oldest  of  the 
seven  became  a  rahat,  and  went  to  Anotatta  and  Uturukuru,  whence 
he  brought  water  and  rice  to  his  companions ;  but  they  refused  to 
receive  them,  until  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  first 
priest  entered  nirwana  ;  the  second  was  born  in  the  Sudassa  brahma- 
loka ;  and  the  rest,  who  died  in  seven  days  from  the  want  of  food, 
were  born  in  different  kamawachara  worlds.  In  the  time  of  G6- 
tama  Budha,  one  of  them  was  the  maha-raja  Poksi ;  another  was 


254  A    MANUAL    UF    UUDHISM. 

Maha-kasyapa ;  a  third,  tlie  priest  Daruchi  ;  a  fourth,  the  priest 
Tissa,  son  of  Dharmmapala ;  and  a  fifth,  Sabhiya,  a  paribrajika. 
The  last  mentioned  individual  was  the  son  of  Sabhiya,  a  paribraji- 
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  well 
skilled  in  argument,  that  no  one  was  able  to  dispute  with  him. 
His  residence  was  near  the  gate  of  the  city,  and  he  taught  the 
princes.  At  the  same  time  the  abode  of  Budha  was  in  the  Welu- 
wana  wihara,  near  Rajagaha  ;  but  Sabhiya  did  not  know  of  his  ex- 
istence. The  priest  who  had  been  born  in  the  brahma-loka  one 
day  examined  into  the  cause  of  his  prosperity  ;  and  when  he  dis- 
covered it  he  wondered  what  had  become  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  jolace  to  place 
until  he  found  some  one  to  answer  them ;  and  when  he  had  found 
such  a  one,  to  acknowledge  him  as  his  teacher,  and  embrace  his 
doctrines.  In  accordance  with  this  advice  he  went  to  Purana 
Kasyapa,  and  the  other  tirttakas,  but  they  were  not  able  to  answer 
his  questions  ;  and  as  he  was  thus  disappointed,  he  thought  it  would 
be  better  to  become  a  laic,  and  enjoy  himself,  without  any  further 
thought  about  these  matters.  Though  some  one  afterwards  praised 
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  admitted  to  the  priesthood,  and  be- 
came a  rahat  in  due  time.     {Amckvatura.) 


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  place  propounding  500 
questions,"^'  both  of  whom  arrived  at  the  same  time  at  Wisala, 
where  they  held  a  disputation  in  the  presence  of  the  Lichawi 
princes  ;  and  as  they  were  both  equally  clever,  the  victory  could  be 
claimed  by  neither  party.  At  the  request  of  the  princes,  they  took 
up  their  abode  in  the  city,  and  after  some  time  had  a  son,  Sacha, 
and  afterwards  four  daughters,  Sacha,  Lala,  Patachara,  and  Awa- 
w^ataka.  The  parents  had  no  dowry  to  give  their  girls  ;  but  they 
taught  them  the  500  questions.  It  was  the  custom  of  the  tirttakas 
that  if  any  laic  overcame  their  daughters  in  argument,  they  were 
given  to  them  as  wives  ;  but  if  overcome  by  priests,  they  embraced 
the  priesthood.  When  arrived  at  the  proper  age,  the  four  daughters 
took  jambu  branches  in  their  hands,  and  went  from  place  to  place 
to  hold  disputations.  In  the  course  of  their  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  them  they  might  go  to  the  wihara  and  present  them  there,  by 
which  thej?^  would  find  some  one  with  the  power  that  they  them- 
selves lacked.  The  females,  on  returning  to  the  gate,  were  told 
that  the  fruit  had  been  taken  by  command  of  Seriyut ;  upon  which 

*  In  former  times  it  was  common  for  very  learned  pundits  to  go  from  king- 
dom to  kingdom,  challenging  each  king  to  bring  forth  his  pundits  to  hold 
disputations  on  the  subjects  contained  in  the  shastras.  XJduyuna,  in  this 
manner,  obtamcd  the  victory  over  all  the  pundits  in  the  world.  He  was  also 
the  great  instrument  in  overcoming  the  Budhists,  and  m  re-establishing  the 
practice  of  the  Vedas. — Ward's  Hindoos. 

t  "  The  Sibyllae  were  prophetic  women,  probably  of  Asiatic  origin,  whose 
peculiar  custom  seems  to  have  been  to  wander  with  their  sacred  books  from 
place  to  place." — Schmitz. 


256  A    MANUAL    OF    BUDHISM. 

they  went  as  near  to  the  wihiira  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  tlieir  questions  to  him,  and  when  they 
were  answered  he  Nvould  become  the  examiner.  Each  of  them  was 
acquainted  with  a  thousand  questions,  half  of  which  had  been 
taught  them  by  their  father,  and  the  other  half  by  their  mother  ; 
but  Seriyut  answered  the  whole  of  the  questions  with  as  much  ease 
as  the  nelum-beli  creeper  is  cut  with  a  sharp  instrument.  When 
their  turn  came  to  answer  they  were  afraid,  and  declined  any  further 
contest ;  but  as  they  were  now  to  become  priestesses,  and  it  was  ne- 
cessary that  their  minds  should  previously  be  subdued,  Seriyut  said 
to  them,  "  What  does  one,  or  unity,  mean  ?  "  None  of  the  four  could 
see  beginning,  middle,  or  end,  of  this  question,  though  they  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  females  are  admitted."  In  a 
little  time  they  learnt  what  was  necessary,  and  were  admitted  to 
profession. 

The  tirttaka  Sacha,  who  was  more  learned  than  his  sisters,  re- 
mained at  Wisala,  instructing  the  princes.  Such  was  the  extent  of 
his  learning,  that  he  feared  his  body  would  burst  from  its  expansion  ; 
and  to  prevent  this  misfortune,  he  bound  himself  with  an  iron 
girdle.'^''  To  all  he  proclaimed,  "  There  is  no  one  so  learned  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  Avith  his  alms-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  ai'ises  from  the  idea  that  the  heart  is  the  scat  of  the  thoughts  as 
well  as  of  the  affections.  Elihu,  the  son  of  Barachcl,  held  sentiments  in 
imison  with  those  of  Sacha.  "  I  am  full  of  words  ;  the  spii"it  of  my  belly 
constraincth  me  ;  behold,  mj'  belly  is  as  wine  which  hath  no  vent ;  it  is 
ready  to  bui-st  like  new  bottles." — Job  .xxxii.  18,  19. 


Vir.    LECxENDS    OK    GoTAM.V    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  him  at  first  of  the  pains 
they  had  to  endure  before  they  could  enter  the  paths,  or  he  would 
be  discouraged,  and  perhaps  say  that  if  such  were  the  case,  he  had 
rather  be  born  in  hell.  He,  therefore,  informed  him  of  the  imper- 
manency  of  the  panchaskhandas,  the  corporeal  elements  ;  and  told 
him  that  this  was  the  great  truth  that  the  teacher  of  the  three 
worlds  continually  impressed  upon  his  disciples.  When  the  tirttaka 
beard  this  declaration,  he  said,  "  Never  before  did  I  hear  of  such  a 
doctrine  ;  I  will  go  at  once  to  Budha  and  convince  him  of  the 
greatness  of  such  an  error."  Before  this  he  vvas  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  man,  was  able  to  contend 
with  the  great  teacher ;  but  500  of  them  resolved  to  be  present  at 
the  contest,  and  see  the  result. 

It  was  about  noon  when  Sacha  arrived  at  the  wiliara.  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 
commanded  the  priests  to  prepare  a  seat  in  the  adjacent  forest,  to 
which  place  he  repaired ;  and  Sacha,  on  his  arrival,  was  directed 
to  the  same  spot.  When  the  citizens  heard  that  he  had  gone  to 
hold  a  disputation  with  Budha,  accompanied  by  500  of  the  princes, 
they  flocked  in  great  numbers  to  the  forest,  that  they  might  be  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  same  liberty  to  his  opponents.  The  question  proposed  by 
Sacha  was  the  same  that  he  had  previously  asked  from  Assaji ;  and 
Budha  gave  him  the  same  reply,  lest  the  doctrines  of  the  teacher 
and  the  disciple  should  appear  to  be  different.     There   are  some 

s 


2o8  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 some  time,*  Sacha  confessed  that  the  declaration  of  Budha 
was  right ;  when  the  sage  declared  to  him,  "  As  the  man  who  goes 
to  the  forest  with  his  axe,  and  cutting  down  a  plantain-tree,  ex- 
amines it  from  top  to  root,  hut  finds  in  it  no  hard  wood  ;f  so  I  have 
found  no  profit  in  this  conversation  of  yours,  no  w^orth  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  same  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  Avas  once  ac- 
customed to  inflict  upon  others."  The  tirttaka  perceived  their 
thoughts,  and  resolving  to  put  the  best  face  he  could  upon  the 
matter,  said  to  Budha,  "  How  many  reasons  are  there  why  the 
priesthood  is  embraced  by  your  disciples?"  The  sage  replied, 
"  There  are  eleven  reasons  why  my  disciples  reject  the  thought  that 
this  is  mine,  or  that  I  am,  and  despise  the  corporeal  elements. 
Whether  that  which  is  spoken  of  be  in  past,  present,  or  future  time, 
whether  great  or  small,  whether  illustrious  or  mean,  whether  it  be 
that  which  is  called  their  own  or  that  which  is  said  to  belong  to 
another,  no  one  can  say  respecting  it,  this  is  mine."  Again  Sacha 
confessed  that  though  he  had  despised  Budha,  he  was  now  over- 
come ;  he  was  like  a  man  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  tlie  head 
Panchaskhanda.  Had  it  been  inserted  here,  it  would  not  have  been  under- 
stood without  several  notes. 

t  The  stem  of  the  plantain  tree  is  composed  of  cellular  tissue,  and  is  en- 
tirely destitute  of  all  woody  substance.  It  has  often  occurred  to  me  that 
fi-om  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  (Ileb.  Lex.  art.  ^T2^^/^)>  that  it  was  with 
the  leaves  of  the  plantain-tree  our  first  parents  endeavoured  to  hide  their 
nakedness  ;  but  no  leaf  coidd  be  less  adapted  to  the  purpose,  as  it  tears  with 
a  slight  touch,  and  when  on  the  tree  is  frequently  riven  into  shreds  by  the 
wind. 


VII.    LEGENDS    OF    GOTAMA    BUUHA.  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 
jirinces,  and  told  them  that  the  500  measures  of  rice  they  provided 
for  him  daily  must  on  the  following  morning  be  offered  to  Budha. 
The  next  day,  when  all  was  prepared,  Budha  went  to  his  dwelling, 
and  Sacha  presented  to  him  the  food  with  his  own  hand,  saying, 
"  May  those  who  have  provided  this  offering  receive  its  reward;" 
but  the  great  teacher  told  him  that  the  reward  would  be  his  own, 
as  the  princes  presented  the  food  to  him,  and  he  presented  it  to  the 
Tatagata.  Still  Sacha  could  not  forbear  the  reflection  that  he  had 
once  been  accounted  as  a  learned  man,  and  was  honoured  by  all, 
but  now  he  was  despised.  He,  therefore,  went  once  more  to  the 
wihara,  privately,  and  thought  that  if  he  was  again  overcome,  he 
would  sincerely  embrace  the  doctrines  of  Budha.  At  this  moment 
Budha  was  in  the  outer  jjart  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  teach  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  Kinihiri  wihara,  where  he  would  embrace  the 
priesthood  and  become  the  rahat  Kalubudharakhita.  It  was  to  this 
priest  that  the  monarch  of  Ceylon  presented  the  whole  of  the  island, 
100  yojanas  in  extent,  when  he  heard  him  saying  bana  at  the  foot 
of  a  timbiri  tree,  near  the  wihara  of  Saegiri.     (Amdwatura.^ 

24.  The  two  Merchants  of  Sundpara?ita. 
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  formed  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  name  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    DUDIIISM. 

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:  "If  they 
strike  you?"  Merchant:  "  I  will  not  strike  in  return."  Budha: 
"  If  they  try  to  take  your  life?"  Merchant:  "  There  are  some 
priests  who  from  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  w^ent  to  reside  at  Mudugiri,  but  as  it 
was  near  the  sea,  he  was  disturbed  by  the  w^1ves  ;  and  leaving  this 
place  he  went  to  Mailigiri,  but  as  there  w^ere  many  of  the  birds 
called  minors  that  made  a  noise  both  at  night  and  by  day,  he  went 
to  Muluarama,  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  home  with  a  cargo  of  red  sandal-w'ood. 
When  they  made  an  offering  to  Punna  of  part  of  the  wood,  he  told 
them  to  build  therewith  a  residence  for  Budha ;  and  when  it  was 
completed  he  went  through  the  air  and  invited  Budha  to  visit  the 
residence  that  they  had  prepared.  On  receiving  the  invitation, 
Budha  said  to  Ananda,*'  "  To-morrow  it  is  my  intention  to  visit 
Sunaparanta ;  inform  500  priests,  save  one,  that  they  will  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-siaw'akas,  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  become  a  rahat ; 
and  after  he  had  attained  this  state,  he  entered  the  vacant  litter, 
and  accompanied  Budha  to  the  merchant's  village.     (^Amuwatiira). 

*  In  a  legend  previously  inserted  (i).  57),  it  is  said  that  this  circumstance 
occurred  in  the  eighth  year  after  he  had  attained  the  Ikidhaship,  on  his  third 
visit  to  Ceylon  ;  but  at  this  time  Ananda  had  not  become  his  attendant. 

t  The  lalia  was  a  tablet  hung  up  ui  some  part  of  the  wihara,  upon  which 
any  matter  miglit  be  written  about  which  it  was  intended  that  tlie  priests 
sliould  be  informed. 


Vir.    LEGENDS    OF    GOTAMA    BUDHA.  261 

25.  The  YaM,  Alawaha,  overcome  by  Budha. 
The  king  of  Alow  was  accustomed,  in  order  that  he  might  pre- 
pare himself  for  the  fatigues  of  war,  to  betake  himself  to  the  forest, 
and  chase  the  game,  without  ceasing,  for  the  space  of  seven  days. 
On  one  occasion  a  part  of  the  forest  was  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  A.la- 
waka,  a  subject  of  M^esamuna,  who  was  accustomed  to  slay  all 
persons  who  approached  the  tree.  After  his  usual  manner,  he  came 
to  slay  the  king,  who  was  so  terrified,  that  he  promised,  if  his  life 
was  spared,  every  day  to  provide  for  the  demon  a  victim  and  a  dish 
of  rice.  But  Alawaka  replied,  "  When  you  return  to  the  kingdom 
you  will  forget  the  promise  you  have  made ;  I  can  only  seize  those 
who  approach  the  tree,  and  therefore  I  cannot  permit  you  to  es- 
cape." But  the  king  said,  that  on  the  day  he  omitted  to  inake  the 
ofi'ering,  the  yaka  might  come  to  the  palace  and  seize  his  person. 
On  receiving  this  promise  Alawaka  permitted  him  to  return  to  the 
palace ;  and  on  his  arrival  he  called  the  chief  of  the  city,  and  told 
him  what  had  occurred.  The  noble  enquired  if  he  had  named  a 
day  on  which  the  sacrifice  was  to  cease ;  and  when  he  said  that  he 
had  not,  he  lamented  that  the  king  had  committed  so  great  an  error, 
but  promised  to  do  his  utmost  to  remedy  the  evil,  without  any  care 
on  the  part  of  the  king.  For  this  purpose  he  went  to  the  door  of 
the  prison,  and  said  that  those  who  were  appointed  to  death  for 
murder,  and  wished  to  live,  might  be  reprieved,  if  they  would  only 
take  a  dish  of  rice  and  present  it  at  the  banian  tree.  The  murderers 
embraced  his  offer  ;  but  when  they  approached  the  tree,  they  were 
caught  by  the  yaka  and  slain.  A  similar  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    UUDHIS.M. 

others.  When  this  stratagem  failed,  the  aged  were  taken  by  house- 
row  ;  but  the  king  told  his  noble  that  the  people  came  to  complain 
that  their  parents  and  grandparents  were  taken  from  them,  and 
commanded  him  to  resort  to  some  other  method  to  secure  the  daily 
victim.  The  noble  said,  that  if  he  was  not  permitted  to  take  the 
aged,  he  must  seize  the  infants,  for  whom  there  would  perhaps  be 
less  affection  ;  but  when  this  became  known,  the  mothers  who  had 
children,  or  those  who  were  pregnant,  removed  to  other  countries. 
In  this  way  twelve  years  passed  over.  At  last  no  child  was  left  in 
the  city  but  the  king's  own  son,  and  as  a  man  will  rather  part  with 
anything  than  his  life,  permission  was  given  to  sacrifice  the  prince ; 
and  amidst  the  tears  of  the  queens  and.  courtezans,  the  nurse  was 
directed  to  present  him  to  the  yaka. 

On  the  morning  of  the  same  day,  it  was  seen  by  Budha  that  the 
prince  had  sufficient  merit  to  enable  him  to  enter  the  path  anagami, 
and  that  the  yaka  might  enter  the  path  sowan.  He,  therefore,  took 
his  alms-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 
come  there  at  that  hour ;  and  he  said  that  he  had.  come  to  remain 
for  a  time  in  the  dwelling  of  Alawaka.  The  porter  informed  him 
that  this  would  be  attended  with  danger,  as  his  master  was  very 
cruel,  not  respecting  even  his  own  parents  ;  but  Budha  said  that  no 
harm  would  happen  to  him,  if  he  were  allowed  to  remain  there  a 
single  night.  The  porter  again  declared  that  his  master  tore  out  the 
hearts  of  all  who  came  near,  and  taking  them  by  the  legs  clove  them 
in  two ;  and  when  the  sage  still  persisted  in  his  request,  the  porter 
said  he  would  go  to  the  Himala  forest,  and  ask  the  permission  of 
his  master.  On  his  departure,  Budha  entered  the  dwelling,  and  sat 
down  on  the  throne  occupied  by  the  yaka  on  days  of  festivity,  upon 
which  the  courtezans  of  the  place  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  G6- 
tama  should  sufier  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  tlic  paths  that  arc  freciuentcd  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  him  reverence)  they  were  arrested  in  their  flight ;  and  on 
looking  to  see  what  was  the  cause,  they  perceived  that  the  great 
teacher  was  seated  upon  the  throne  in  the  yaka's  dwelling  ;  on 
which  they  went  and  offered  worship,  and  afterwards  departed  to 
the  Himala  forest.  Here  they  met  with  Alawaka,  and  informed 
him  that  a  most  fortunate  circumstance  had  occurred  to  him,  as 
Budha  was  in  his  dwelling,  and  he  must  go  and  entertain  him. 
On  hearing  this,  the  heart  of  the  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  him  from  his  dwelling  ;  but  his  companions  said  to  him, 
"  Why,  yaka,  you  are  like  a  calf,  just  born,  near  a  mighty  bull  ; 
like  a  tiny  elephant,  near  the  king  of  the  tribe  ;  like  an  old  jackal, 
near  a  strong  lion  ;  like  a  crow,  near  a  garunda  150  yojanas  high  ; 
what  can  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  moizntain  Kailasa,  which 
sent  forth  sparks  like  a  red  hot  iron  bar  struck  by  the  sledge  ham- 
mer of  the  smith.  Again  he  called  out,  "  I  am  the  yaka  Alawaka  !" 
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  which  he  caused  to  arise  from  the 
four  quarters,  which  had  a  force  sufficient  to  bear  down  trees  and 
rocks  many  yojanas  in  size ;  but  by  the  power  of  Budha  it  was  de- 
prived of  all  ability  to  harm.  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  foiu-  exclamations  that  were  heard  to  the  same  distance.  1. 
When  the  yaka  Purnaka  played  with  Dhananjayakorawya  at  dice,  and  over- 
came him,  he  cried  out,  "  I  am  conqueror.''  2.  When  the  people  of  the 
world,  in  the  time  of  Kasyapa  Budha,  had  perverted  the  dharmma,  Sekra 
assumed  the  appearance  of  a  hunter,  with  Wiswakarmma  as  his  dog,  and 
going  from  place  to  place  he  told  the  unbelievers  that  they  would  be  de- 
stroyed. 3.  When  the  seven  kings  went  to  Sagal,  to  cany  off  PrabhS,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  yaka  exclaimed, 
"  I  am  Alawaka.." 


264  A    MANUAL    OF    BUDIIISM. 

form,  as  Ihidha  did  not  stop  him  as  he  did  Wasawartta,  but  let  him 
weary  himself  by  his  exertions  during  the  whole  night.  Yet  he 
was  no  more  able  to  approach  the  object  of  his  hatred  than  a  fly  is 
to  alight  upon  red-hot  iron.  He  then  threw  the  chela  weapon,* 
hut  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  which  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  from  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  him  back.  Budha 
came.  Thrice  this  was  repeated,  the  sage  returning  when  called, 
after  he  had  been  allowed  so  many  times  to  depart,  as  he  knew  the 
intention  of  Alawaka.  When  a  child  cries  its  mother  gives  Avhat 
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  dharmma. 

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  him 
to  go  away,  he  refused,  as  he  knew  his  intention.  Budha,  however, 
said  to  him  that  he  might  ask  any  question,  and  it  would  be  answered. 
It  was  the  custom  of  the  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  gadha  or  gaji'i  of 
Wcsamuna  ;  and  4.  The  mace  of  Yama,  the  regent  of  death.  AVerc  Alawaka 
to  throw  his  weapon  into  the  au"  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  u]i.  Were  Sekra  to  strike  Maha  ^leru  in  anger  with  his 
wajra  it  would  be  cloven  in  two.  "Wesamuna  could  at  once  cut  off'  the  heads 
of  many  thousands  of  yiUias.  And  the  mere  sight  of  the  weapon  of  Yama 
scorches  lip  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  asked  the  Budha  eight  questions,  and  the 
answers  the}^  received  they  taught  their  son.  Gradually  he  forgot 
the  answers  ;  and  lest  he  should  forget  the  questions  too,  he  wrote 
them  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  city  to  city  and  from  house  to  house,  pro- 
claiming everywhere  the  wisdom  of  Budha  and  the  excellence  of 
the  dharmma. 

Whilst  the  yaka  was  in  the  act  of  making  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  jjleased.  The  yaka  Avas  ashamed 
when  he  heard  this  declaration  ;  and  presented  the  prince  to  Budha, 
who  blessed  him  and  gave  him  back  to  the  attendants  ;  and  as  he 
was  thus  passed  from  hand  to  hand,  he  was  called  from  that  time 
Hastawaka-alawaka.  The  citizens  were  alarmed  when  they  saw 
the  prince  brought  back  again  to  the  palace ;  but  when  they  heard 
the  reason,  they  cried  with  one  consent,  Sadhu.  Budha  afterwards 
went  to  the  city  with  his  alms-bowl,  and  when  he  had  eaten  what 
he  received,  he  sat  down  under  a  tree,  where  the  king  and  many 
citizens  came  to  visit  him,  and  he  preached  to  them  the  Alawaka- 
sutra,  by  which  many  thousands  were  enabled  to  enter  the  paths. 
When  the  prince  had  grown  up,  his  father  told  him  that  as  he  had 
been  saved  from  death  by  the  sage  he  must  go  and  minister  to  him ; 
which  he  did,  and  with  500  attendants  entered  the  path  anagami. 
(^Amdwatura.y^' 

*  Among  the  verses  recited  in  the  Pirit,  commemorative  of  Budha's  tri- 
umphs, there  is  the  following  stanza  : — "  By  the  glorious  power  of  the 
eminent  sage  who  in  addition  to  conquering  Mara  duiing  the  contest  of  the 
night  overcame  the  fierce  demon  Alawaka  and  others,  by  the  force  of  his  un- 
moved gentleness,  mav  you  obtain  the  feast  of  victory." — Gogerly,  Priend, 
ii.  190. 


26G  A    MANUAL    OF    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  Nalanda,  in  Magadha.     In  the  same  city 
resided  the  tirttaka  Niganthanatha,  who  had  many  followers  ;  and 
it  so  happened  that  one  of  them,  Dirggha-tapasa,  had  one  day  a 
conversation  wdth  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  mind  ;  so  also  speech  is  carried  on  without  any  inter- 
vention of  the  mind.     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  Upali,  a  grahapati,  as  he 
would  be  led  to  come  and  argue,  after  whicli  he  would  embrace  the 
dharmma,  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  karma." 
Tirttaka :   '"  Then  how  many  causes  (karma)  of   sin  do  you  teach 
that  there  are  ? "    Budha  :  "  There  are  three  ;  the  body,  the  speech, 
and  the  thoughts.     If  we  divide  each  cause,  there  are  three  crimes 
(kaya-charita)  that  are  caused  by  the  body  (kaya-karma) ;  or  kaya- 
karma  produces  three  kaya-charita;  the  speech  (wak-karma)  pro- 
duce four  crimes  (wak-charita) ;  the  thoughts  (mano-karma)  pro- 
duce three  crimes  (mano-charita).     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-karma  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  must 
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  performance  of  dhyana,  secures  pros- 
perity for  the  space  of  84,000  kalpas  ;  and  one  exercise  of  thought 
directed  to  the  acquirement  of  rahalship  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  same  answers  were  repeated. 

Just  at  the  time  that  Dirggha-tapasa  came  to  Niganthanatha,  he 
was  surrounded  by  his  disciples,  among  whom  was  Upali,  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.  Upali,  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  man  who  seizes  a  sheep  by  its  long  hair,  and  it  kicks  and 
struggles,  but  cannot  get  away  ;  or  as  a  toddy-drawer  who  takes  the 
reticulated  substance  he  u.ses  to  strain  his  liquor,  knocking  it  on  the 
ground  that  it  may  be  free  from  dirt ;  or  as  a  flax-dresser  who  takes 
his  flax,  soaks  it  in  water  three  days,  and  then  tosses  it  about  right 
and  left  that  it  may  be  suited  to  his  purpose ;  or  as  an  elephant 
sporting  in  a  tank,  that  sends  the  water  out  of  his  trunk  in  all  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 


2G8  A    MANUAL    OF    13UDI1ISM. 

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  from  the  joy  he  experienced,  asked  Budha 
upon  what  subject  he  had  conversed  with  Dirggha-tapasa,  and  he 
had  informed  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,  lo 
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  time  ;  all  the  water  that  they  drank 
was  made  warm  ;  because  they  thought  that  in  small  drops  there  are 
small  worms,  and  in  large  drops  large  worms;  even  if  a  person's 
bile  overflowed,  he  was  not  allowed  to  drink  any  water  but  warm, 
nor  to  wash  his  hands  and  feet  in  any  other,  though  by  so  doing  his 
disease  became  greater,  and  it  was  necessary  for  its  removal  that 
cold  water  should  be  used.     When  they  could  not  procure  warm 
water  they  drank  rice   gruel.     Still,  if  they  had  a  desire  to  drink 
cold  water,  though  they  neither  asked  for  it  nor  made  any  move- 
ment to  obtain  it,  they  thereby  became  subject  to  be  born  again  ; 
though  they  kept  the  wak-dandaand  kaya-danda,  these  alone  would 
not  enable  them  to  attain  nirwana ;  the  mano-danda  was  broken, 
and  they  Avere  therefore  subject  to  future  birth.     It  was  thus  evi- 
dent that  even  according  to  their  own  rule,  mano-danda  was  more 
powerful  than  the  two  other  causes  of  sin. 

Budha  :  "  At  first  you  said  that  kaya-danda  was  the  greatest,  it 
now  appears  that  mano-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  can  he 
move  his  hands  or  feet ;  still  it  cannot  be  said  he  is  dead  so  long  as 
the  hita,  mind,  is  not  destroyed  ;  it  cannot  be  learnt  from  the  body 
alone  that  he  is  dead  ;  his  death  and  the  birth  he  receives  after- 
wards are  from  the  mind,  thus  mano  must  be  the  greatest,  and  kaya 
inferior.'"  But  in  order  that  he  miglit  receive  further  instruction 
from  Budha,  he  repeated  liis  former  declaration,  (liat  kaya-danda 


Vir.    LEGENDS    OF    GOTAM.V    I3UDHA.  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  from  any 
similar  cause,  what  will  be  the  consequence,  according  to  the 
teaching  of  Nighantanatha  ? "  Upali :  "If  he  kills  the  insect  un- 
wittingly, the  fault  is  small."  Budha  :  "  But  if  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  more  from  the  great  teacher.  Budha  :  "  This  Nalanda 
is  a  great  city  ;  in  it  are  many  horses,  elephants,  and  men  ;  if  a  man 
were  to  take  a  sword,  and  say  he  would  destroy  all  these  at  one 
blow,  could  he  accomplish  what  he  said  ? "  Upali :  "  Even  a 
thousand  men  could  not  do  it;  how  much  less  one!"  Budha: 
"  But  could  a  sramana,  or  a  brahman,  who  had  the  power  of  irdhi, 
do  it  ?"  Upali :  "  A  rishi  could  destroy  forty  or  fifty  such  cities  ; 
how  much  more,  one  ! "  Again  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  some  time  of 
the  truth  of  Budha's  doctrines,  but  that  he  appeared  not  to  believe, 
that  he  might  hear  him  deliver  his  arguments  at  greater  length. 
Budha  told  him  to  ponder  over  the  matter  well ;  that  now,  whilst 
he  saw  the  Tatagata  he  was  on  the  side  of  the  true  dharmma,  but 
that  when  he  saw  the  tirttakas  he  might  be  drawn  to  their  side  ;  and 
that  therefore  he  must  be  careful.  Upali  said  that  it  gave  him 
pleasure  to  hear  the  sage  speak  thus,  as  when  the  tirttakas  gained 
a  convert  they  instantly  proclaimed  it  through  the  city,  that  such  a 
king,  or  noble,  had  embraced  their  doctrines.  Budha  said  further, 
that  the  house  of  Upali  had  been  like  a  pool  of  water,  free  for  all ; 
and  that  he  must  still  continue  to  assist  all  who  came,  even  the 
tirttakas.     Again  Upali   expressed  his   satisfaction   with  what  he 


270  A    MANUAL    OF    BUDIIISM. 

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  inBudha;  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  Gotama,  but  it  was  impossible 
that  Gotama  could  have  gained  over  Upali.  To  know  the  truth  of 
the  matter,  Dirggha  went  himself  to  the  house  ;  but  the  porter 
would  not  let  him  enter,  though  willing  to  give  him  food  in  the 
place  where  he  then  stood,  as  he  said  that  his  master  had  embraced 
the  doctrines  of  Budha.  The  disciple  returned  to  the  dwelling  of 
Niganthanatha,  and  informed  him  of  what  had  taken  place  ;  but 
still  he  would  not  believe  what  he  heard,  and  went  himself  to  the 
house.  On  his  arrival  the  porter  would  not  allow  him  to  enter,  so 
the  tirttaka  requested  him  to  inform  his  master  that  he  wished  to 
see  him ;  and  when  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  more 
sorrowful ;  it  had  been  customary  for  Upali  to  meet  him  at  the 
fourth  door,  where  taking  him  respectfully  by  the  hand,  he  led  him 
to  the  principal  seat,  upon  which  he  placed  him  with  all  care,  as  a 
man  would  put  down  a  vessel  full  of  very  precious  oil ;  now  there 
was  no  one  to  meet  him,  and  Upali  himself  occupied  the  most 
honorable  seat.  Niganthanatha  asked  him  the  meaning  of  this ; 
and  he  replied,  "  I  have  embraced  the  doctrines  of  Budha,  and  I 
would  that  all  my  relatives,  all  dcwas,  brahmas,  and  men,  would 
do  the  same."  He  then  related  a  parable,  by  which  he  set  forth 
the  folly  of  those  who  trust  in  the  tirttakas.  "  There  was  an  old 
brahman,"  said  he,  "  who  had  a  young  wife.  One  day  she  told  him 
to  go  into  the  bazaar,  to  such  a  shop,  where  all  kinds  of  things  were 
sold  for  the  amusement  of  children,  and  purchase  a  monkey  that  it 
might  be  a  plaything  for  her  son.     The  old  man  replied  that  they 


A'!!.    LEGENDS    OF    GOTAMA    BUDHA.  271 

had  better  wait  until  the  child  was  born  ;  if  it  were  a  son  he  would 
buy  a  male  monkey  ;  if  a  daughter,  a  female  ;  but  as  she  urged  him 
continually,  he  complied  with  her  request.  When  the  monkey  was 
brought,  she  told  him  to  take  it  to  the  dyer,  and  order  him  to  make 
its  skin  perfectly  sleek,  and  dye  it  of  a  golden  colour  ;  but  the  dyer, 
on  receiving  this  strange  order,  said  that  it  was  not  possible  to  exe- 
cute it,  as  the  monkey  would  have  to  undergo  all  kinds  of  operations 
to  receive  the  dye,  by  which  its  fxcsh,  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  benefit,  as  useless  as  the  tales  called 
Bharata  and  Rama,  like  the  seeking  for  hard  wood  in  the  plantain, 
or  rice  in  mere  chaff.  Afterwards  the  brahman  took  sundry  pieces 
of  cloth,  and  told  the  dyer  to  dye  them  of  a  golden  colour,  with  a 
beautiful  gloss  ;  and  the  dyer  said,  that  these  were  proper  things  to 
bring,  as  he  could  beat  them,  and  pound  them,  and  squeeze  them 
without  doing  them  any  injury.  Now  this  is  like  the  teaching  of 
Budha  ;  you  may  examine  them,  and  sift  them,  even  for  a  himdred 
years  ;  but  their  full  meaning  it  is  difficult  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  time  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  city  of  Pawa, 
and  there  died.     (^Amdivatura). 

27.  The  Brahman  Kutaclanta  emhraces  Budhisni. 
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  dharmma.  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  brahman,  consisting  of  seven  hundred  of  each  of  the  follow- 


272  A    MANUAL    OF    DUDIIISM. 

ing  animals  :  —  bulls,  cows,  calves,  goats,  kids,  deer,  and  minors. 
They  were  all  tied  ready  in  the  hall  of  sacrifice.  The  brahmans 
who  had  assembled  to  partake  of  the  offering,  when  they  heard  of 
the  arrival  of  Budha,  went  to  the  mango  grove  in  which  he  then 
was,  that  they  might  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  from 
going,  as  he  was  older  than  Gotama ;  and  it  would  be  a  disgrace  to 
his  own  profession,  as  he  had  been  made  the  chief  of  the  brahmans 
by  Bimsara.  But  Kutadanta  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  manner  praise  Budha,  they  resolved 
that  they  would  accompany  him  to  the  mango  grove.  Kutadanta 
did  homage  to  Budha  on  approaching  him ;  but  the  rest  of  the 
brahmans  did  not  properly  salute  him ;  they  did  it  in  such  a  way 
that  they  might  either  say  that  they  had  saluted  him  or  that  they 
had  not.  Then  Kutadanta  said  to  him,  "  I  have  heard  that  you 
have  perfect  understanding  of  the  three  yagas  (modes  of  sacrifice) 
and  the  sixteen  piriwaras  ;  will  you  explain  to  me  what  they  are  ?" 
In  reply,  Budha  related  the  history  of  Maja  Wijita,  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  collected  by  his 
forefathers  in  seven  previous  generations.  The  king  asked,  "  Where 
arc  they  now?"  The  treasurer  said,  "They  are  dead;  they  are 
gone  to  the  other  world."  "  Did  not  they  take  their  treasures  with 
them  ?"  enquired  the  king  ;  and  the  treasurer  replied,  "  What  is  it 
that  you  ask  ;  how  can  a  man  at  his  death  take  his  treasures  to  the 
other  world?"  On  hearing  this  the  king  lay  down  on  his  couch 
and  reflected,  "  I  have  received  in  this  world  great  possessions  ;  in 
order  that  I  may  have  possessions  in  the  future  world  as  well,  I 
will  celebrate  a  great  yaga."  In  this  place  the  word  yaga  means 
an  alms- offering.  In  order  that  the  yaga  might  be  given  in  the 
most  eff'ectual  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  silent. 


VII.    liKGENDS    OF    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  him  upon  this  subject ;  and  in  such  a 
manner,  that  Kutadanta,  after  ordering  all  the  animals  that  had 
been  prepared  for  the  sacrifice  to  be  released,  took  refuge  in  the 
three  gems,  and  entered  the  path  so  wan.     (^Amuivatura.) 

28.  The  Bralitnan  Sela  becomes  a  Priest. 
On  a  certain  occasion,  Gotama  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  number,  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  dwelling  on  the 
following  day  ;  but  Budha  replied,  "  The  priests  with  me  are  many  ; 
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  time  he  re- 
quested the  presence  of  Gotama  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  become 
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  whom  he  is  accom- 
panied, are  invited  to  partake  of  food  with  me  to-morrow  ;  there- 
fore let  all  things  necessary  be  provided."  The  friends  and  attend- 
ants of  Keni  began  with  all  readiness  to  obey  this  command  ;  some 

T 


274  A    MANUAL    OF    BUJJIIISM. 

set  up  the  ovens  ;  others  clove  the  firewood,  or  cleaned  the  vessels, 
or  poured  pure  water  into  the  vessels,  then  covered  them  with 
plantain  leaves,  and  arranged  them,  as  well  as  the  vessels  of  rice, 
in  proper  order  ;  others  again  placed  the  seats  ;  and  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  came  to 
the  house  of  Keni,  with  whom  he  was  intimate  ;  but  found  that  all 
the  people  were  busily  engaged  in  various  ways.  Surprised  at  what 
he  saw,  he  enquired  if  some  maiden  was  about  to  be  given  or  re- 
ceived in  marriage,  or  if  some  great  sacrifice  was  about  to  be  made, 
or  if  king  Bimsara  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  off'ering  of  alms  ;  the  illustrious  Gotama  has 
come  from  Anguttarapa,  and  on  the  morrow  he  and  his  priests  will 
partake  of  the  food  we  are  now  preparing."  At  the  same  time,  he 
recounted  the  praises  of  Budha.  Then  Sela  enquired,  "  Did  you  say 
Budha?"  Keni  replied,  "  I  said,  Budha."  Again  Sela  made  the 
the  same  enquiry,  and  received  the  same  answer.  Having  heard 
this,  Sela  reflected,  "  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  can  be  no  one  else  ;  and  at  the  same  time  he  called 
these  signs  to  his  remembrance.  He  then  enquired  in  what  direc- 
tion he  would  be  likely  to  find  Gotama,  as  he  wished  to  see  him  ; 
when  he  was  informed  by  Keni  that  he  must  go  towards  the  south, 
where  he  would  find  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  ajDproached 
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 


Vri.    LEGENDS    OV    GOTAMA    BUDHA.  275 

exhibited  one  of  the  two  in  an  image  of  his  person  that  appeared 
by  miracle  ;  and  the  other,  which  related  to  the  length  of  his 
tongue,  he  exhibited  in  his  own  person.  By  this  means  the  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  him  who  would  acquire  merit  by  the  giving 
of  alms,  Budha  and  his  priests  are  the  principal  requisite." — Sela- 
sutra-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  Gotama  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  stratagem.  There  was  at  that  time 
in  Sewet,  a  young  female,  called  Chinchi,  an  ascetic.  One  day  she 
went  to  the  residence  of  the  tirttakas  and  worshipped  them,  but 
they  remained  silent.  At  this  she  became  fearful,  thinking  that  she 
must  have  done  something  wrong ;  and  after  worshipping  them 
thrice,  she  asked  what  fault  she  had  committed.  The  tirttakas 
informed  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  Gotama  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 

T  2 


276  A    MANUAL    OF    BITDHTSM. 

perceived  that  the  people  of  Sewet  were  accustomed  to  resort  to 
Budha  in  the  evening,  that  they  might  hear  bana,  she  proceeded 
from  her  residence  just  at  this  time,  arraj'ed  in  a  crimson  robe,  with 
flowers  and  jicrfumes.  The  people  asked  her  where  she  was  going 
at  such  an  hour,  but  she  said  it  was  no  business  of  theirs  ;  they  had 
no  right  to  be  so  inquisitive.  Having  thus  put  evil  thoughts  into 
the  minds  of  the  faithful,  she  went  to  the  dwelling  of  the  tirttakas, 
which  was  near  the  Jetawana  wihara  where  Gotama  resided,  and 
there  remained  all  night.  In  the  morning,  when  the  upasakas  were 
coming  at  an  early  hour  that  they  might  worship  Budha,  she 
returned  towards  the  city,  as  if  she  had  been  remaining  during  the 
night  at  the  residence  of  Gotama.  When  they  enquired  where  she 
had  slept  she  would  not  inform  them.  This  she  continued  to  do 
for  a  month  or  six  weeks ;  but  after  this  time,  when  they  made  the 
same  enquiry,  she  said  that  she  had  spent  the  night  in  the  apartment 
of  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  months  she  remained  in  private, 
and  had  the  appearance  of  being  pregnant ;  but  it  was  produced  in 
an  artificial  manner,  by  means  of  pieces  of  wood. 

One  day,  when  Budha  was  saying  bana,  she  entered  the  hall,  and 
said  in  his  presence,  "  You  are  a  priest ;  you  say  bana,  and  are  sur- 
rounded by  a  numerous  retinue  ;  you  have  a  pleasant  voice  and 
your  appearance  is  beautiful ;  I  am  with  child  by  you ;  you  have 
appointed  no  place  for  my  confinement,  and  in  the  place  where  we 
associated  I  cannot  bring  forth  ;  I  have  neither  oil  nor  pepper  pre- 
pared ;  though  it  would  not  be  proper  for  me  to  be  confined  here, 
you  arc  Budha,  and  have  friends,  such  as  Anepidu  and  "Wisakha, 
both  of  whom  are  your  associates ;  why  do  you  not  speak  to  them 
to  render  me  such  assistance  as  I  require  ?"  In  this  way  she  talked 
to  Gotama,  as  if  he  were  her  lawfully  received  husband,  and  derided 
him  ;  but  her  efforts  were  like  those  of  the  vilest  filth  to  pollute  the 
purity  of  the  moon.  After  a  little  time  Budha  said  in  the  midst  of 
the  assembly,  "  Chinchi,  though  your  words  should  be  true,  is  the 
truth  known  to  you  alone  ;  must  it  not  be  known  both  to  you  and 
me?"  She  answered,  "The  words  that  proceed  from  the  lips  of 
the  just  are  correct ;  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  assembly  unperceived.  They 
then  transformed  themselves  into  mice,  went  secretly  behind  her, 
crept  up  her  back,  and  gnawed  the  thongs  by  which  the  pieces  of 
wood  were  bound  to  her  person.  A  wind  came  at  the  same  time 
and  blew  aside  her  garments ;  and  at  the  very  moment  when  her 
person  was  thus  exposed,  the  wood  fell  to  the  ground.  The  people 
assembled,  when  they  saw  the  falsity  of  the  accusation  she  had 
brought  against  Budha,  took  her  by  the  hands  and  feet,  beat  her, 
and  carried  her  out  of  the  hall.  As  soon  as  she  was  out  of  the 
sight  of  Budha,  the  earth  opened,  and  flames  coming  from  Awichi 
wrapped  themselves  around  her,  after  the  manner  of  her  crimson 
robe,  and  she  was  carried  to  the  midst  of  this  hell.  The  stratagem 
by  which  the  tirttakas  had  endeavoured  to  defame  Gotama  was  soon 
proclaimed  through  the  city,  on  which  account  their  followers 
gradually  left  them  and  came  over  to  the  side  of  Budha  ;  so  that  his 
fame  increased  from  this  time,  as  when  oil  is  poured  into  a  lamp 
nearly  extinguished  from  the  want  of  it,  the  flame  becomes  brighter 
and  more  powerful.  The  mouths  of  the  four  orders  of  the  faithful 
were  on  that  day  insufficient  to  enable  them  to  utter  the  praises  of 
Budha.*     {^Sadharmmaratnakare^ 

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  Gotama  set  out  to  seek  a  place  in  which  it  would  be 
convenient  for  them  to  perform  the  exercise  of  bhawana  meditation, 
and  in  the  course  of  their  search  arrived  at  Matika.  At  this  time 
the  chief  of  the  village,  who  was  known  by  the  same  nam.e,  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  ;in  example  of  drishta-dluuinma-wcdya-akusala. 


278  A    MANUAL    OF    i5UDlIlSM. 

baid  that  if  they  would  keep  it  there,  she  would  provide  all  that 
was  necessary,  and  would  herself  keep  the  five  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  present  birth  this  woman  is  no  relation 
to  any  of  us,  nor  have  we  ever  seen  her  before ;  but  through  our 
merit  she  expects  to  receive  a  great  reward.  We  must,  therefore, 
be  careful  to  keep  l?lie  precepts  aright ;  we  must  not  be  indolent  or 
negligent ;  otherwise  we  cannot  be  saved  from  hell.  Our  bene- 
factress, whether  we  be  faithful  or  not,  on  account  of  this  good  deed 
will  be  rewarded."  They  said  further,  that  as  the  words  of  Budha 
were  most  certainly  true,  in  order  to  receive  what  they  thus  sought, 
they  must  separate  from  each  other,  and  only  meet  when  they  had 
to  recite  the  pirit  at  night,  or  when  in  the  morning  they  went  to 
seek  alms.  Yet  if  any  one  were  sick,  the  bell  in  the  centre  of  the 
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,  performing  the  exercise  of 
meditation. 

One  day  the  woman  took  oil,  honey,  and  sugar  to  the  wihara,  at 
a  time  when  all  the  priests  had  gone  to  their  retirement ;  but  as 
some  one  informed  her  that  if  she  struck  the  bell  with  a  piece  of 
wood  the  priests  would  come  ;  she  did  so,  and  they  were  all  quickly 
assembled  in  the  hall,  as  they  supposed  that  some  one  was  sick. 
When  she  saw  them  approach  from  separate  places,  she  enquired  if 
they  had  had  a  dispute,  and  were  at  enmity  with  each  other  ;  but  they 
said  that  they  had  retired  that  they  might  meditate  on  the  thirty-two 
impurities  of  the  body,  and  on  the  three  truths,  its  impermanency, 
pain,  and  unreality.  When  she  learnt  tliat  this  exercise  was  good 
for  all,  like  an  universal  remedy,  she  requested  to  know  how  it  was 
to  be  performed ;  and  as  the  priests  gave  her  full  instructions  upon 
the  subject,  she  commenced  the  same  course,  and  entered  the  first 
of  the  paths  before  any  of  the  priests  had  attained  the  same  state. 
When  she  had  proceeded  further,  and  became  a  rahat,  she  looked 
with  her  divine  eyes  to  see  if  the  priests  had  received  the  same 
power  ;  biit  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   liousc,  and  gave   it  to  thcin.     Their  bodies  were  then 


VII.    LEGENDS    OF    GOTAMA    BUDHA.  279 

comfortable,  and  they  could  give  their  minds  to  meditation,  free 
from  care,  by  which  means  they  were  soon  enabled  to  become 
rahats.  In  three  months  the  ordinance  was  concluded,  and  they 
resolved  upon  returning  to  Budha  to  inform  him  of  what  had  taken 
place.  The  sage  was  at  that  time  in  Sewet,  and  on  arriving  in  his 
presence  he  enquired  after  their  health,  and  how  each  one  had  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  much  merit.  Accordingly  he  went, 
and  on  his  arrival  he  reflected  that  the  woman  knew  the  thovights 
of  others ;  so,  as  he  was  weary,  he  Avished  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- 
times have  evil  thoughts,  as  well  as  good  ones,  which  would  be 
known  to  the  woman ;  and  she  might  proclaim  them,  and  thus 
bring  him  into  disgrace.  To  prevent  this,  he  told  her  that  he  could 
not  remain  there  any  longer,  and  was  going  away;  and  though  she 
wished  him  to  remain  where  he  was,  his  resolution  was  fixed,  and 
he  went  to  Budha.  "When  Budha  saw  him  he  enquired  how  it  was 
that  he  had  returned  so  soon  ;  and  on  learning  the  cause,  the  sage 
said  that  though  he  might  not  be  able  to  perform  all  that  was  re- 
quired, there  was  at  least  one  thing  he  could  do,  and  that  was,  he 
might  subdue  his  mind  by  returning  to  the  same  wihara.  "  The 
mind  not  being  subdued,"  said  he,  "  a  thousand  thoughts  enter  into 
it ;  it  wanders  here  and  there,  and  runs  after  this  and  that ;  but  it 
must  be  subdued.  The  mind  is  light,  and  easily  moved,  or  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  casts  it  forth,  so  must  the  mind  free  itself 
from  ignorance  and  evil  desire.  Again,  as  the  sea  does  not  cast 
forth  the  pearls  and  gems  that  are  in  it,  but  retains  them  ;  so  must 
the  mind  retain  and  cherish  the  virtue  that  is  produced  by  the  keep- 
ing of  the  precepts  and  meditation.  As  the  sea  does  not  overflow, 
though  it  receives  the  waters  of  thousands  of  rivers,  and  infinite 
showers  of  rain,  so  must  the  mind  be  kept  within  bounds,  in  an 
even  state,  not  passing  to  excess.  And  as  the  sea  receives  the 
waters  that  flow  into  it  in  succession,  continually  ;  so  must  the 
mind  never  be  satisfied  with  the  benefit  it  has  gained,  but  continu- 
ally seek  for  more  and  more  accessions  of  good."  The  priest  took 
the  advice  that  was  given  him,  went  again  to  the  village  of  Matika, 
attained  the  state  of  purity,  and  saw  nirwana. 

The  priest  then  looked  to  see  if  he  had  ever  received  any  other 
benefit  from  the  same  woman  in  former  states  of  existence,  when  he 
discovered  that  she  had  been  his  wife  in  ninety-nine  different  births, 
in  all  of  which  she  had  been  faithless  to  him,  and  had  been  the 
means  of  his  destruction.  The  woman  also  looked  at  the  same 
things  ;  but  as  she  looked  still  further  back,  she  saw  that  in  the 
hundredth  birth  from  that  time  she  had  saved  him  from  death,  and 
that  it  was  through  the  merit  of  this  act  she  had  been  enabled  to 
render  him  the  assistance  he  now  received.  The  priest,  after  this, 
again  returned  to  Budha,  who  informed  him  that  he  had  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.     {Sadharmmaratnakdre.) 

31.  The  Proivess  of  Bandlmla. 
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  might  be  accomplished,  he  prepared  sixty  iron  rods,  which  he 
concealed  in  as  many  bamboos,  each  of  which  had  sixty  knots. 
The  whole  were  then  made  up  into  a  bundle,  or  fascine  ;  and 
Bandhula's  uncle  said  to  him,  "  If  you  can  cleave  this  bundle  of 
bamboos,  cutting  through  the  whole  by  a  single  blow  of  the  sword, 
I  will  give  you  my  daughter  to  wife  ;   but  if  you  fail,  I  will  give  her 


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  trembled,  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  diso-raced 
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  from  the  city,  neither  king  nor  princes  being  able 
to  stop  him. 

First  he  went  to  the  king  of  Kosol,  as  he  had  been  educated 
with  him  in  his  childhood.  The  king  received  him  gladly,  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  five  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,  which  was  a  great  disappointment  to  Band- 
hula, as  he  wished  to  have  a  son  as  powerful  as  himself.  When, 
however,  he  determined  to  send  her  away  to  her  father's  house,  and 
take  to  himself  another  wife,  she  received  his  command  to  depart 
with  sorrow,  as  Budha  then  resided  in  Kosol,  and  she  regretted  the 
loss  of  the  privilege  she  there  enjoyed  in  being  able  to  listen  to  his 
discourses.  In  her  distress  she  went  to  the  sage,  resolved  that  she 
would  do  whatever  he  appointed.  The  sage,  when  he  had  heard  her 
story,  directed  her  to  return  to  the  house  of  Bandhula,  who  again 
received  her,  as  they  knew  that  something  must  be  intended  by  the 
giving  of  this  advice.  From  this  time  they  lived  together  in 
harmony,  and  it  soon  became  apparent  that  the  wish  of  the  warrior 
was  likely  to  be  gratified.  Not  long  afterwards  Bandhumallika  de  - 
sired  to  bathe  in  the  bath  belonging  to  the  princesses  of  Lichawi, 
but  she  knew  that  it  was  impossible,  as  it  was  protected  by  a  net- 


282  A    MANUAL    OF    BUDHISM. 

work  of  metal,  and  if  slie  could  even  approacli  it  from  the  sky,  her 
intention  would  be  frustrated.  When  the  wish  was  communicated 
to  Bandhula,  he  said  that  as  it  was  not  an  impossibility  upon  which 
her  mind  was  set,  he  would  see  that  it  was  accomplished.  Taking 
his  wife  wdth  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  number  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 
sufficient  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 
might  deceive  their  enemy,  and  overcome  him  ;  but  they  heeded  it 
not,  and  as  they  approached  him  in  a  line,  one  covered  by  the  other, 
he  sent  an  arrow  towards  them,  by  which  they  were  all  wounded  to 
the  death,  though  they  did  not  fall.  Bandhula,  when  this  was 
done,  went  on  his  way,  the  princes  calling  to  him  to  stop,  that  they 
might  measure  their  strength  with  him  ;  but  he  replied  that  he  did 
not  war  with  the  dead.  On  hearing  this,  they  thought  he  had  be- 
come insane  through  fear ;  but  when  he  said  that  if  they  did  not 
believe  him  they  might  learn  the  truth  by  unloosing  their  armour, 
the  first  and  second  princes  did  so,  and  immediately  expired. 
When  the  other  princes  saw  this  they  set  off  in  terror  to  return  to 
the  city,  but  on  reaching  their  homes,  the  whole  number  died. 
Bandhula  and  his  wife  reached  Sewet  in  safety ;  after  which  they 
had  two  sons ;  and  during  sixteen  years  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  from  the  palace  of  the  king  of  Kosol  there  was  an  alms- 
hall,  in  which  he  gave  food  daily  to  500  priests  ;  but  the  priests 
were  not  willing  to  receive  it,  or  if  they  received  it  took  it  to  other 
places  to  eat,  as  it  was  not  given  in  a  proper  manner.  The  food 
presented  by  the  common  people  might  not  be  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  relished,  he  commanded 
that  a  portion  of  it  should  be  sent  to  the  alms-hall ;  but  when  his 
servants  arrived  at  the  place,  they  found  no  one  there.  The  king, 
on  being  informed  of  this  circumstance,  went  to  Budha,  and  after 
telling  him  that  his  priests  were  acting  improperly,  enquired  what 
was  the  principal  requisite  of  the  dana  almsgiving.  Budha  said  to 
him,  "  Wiswasa,  faith,  or  sincerity,  is  the  principal  requisite  of  alms- 
giving :  the  food  that  you  give  is  excellent  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  will  be  pre-eminently  excel- 
lent." The  king  then  enquired  how  he  was  to  secure  faith  on  the 
part  of  the  priests  ;^"  and  the  sage  told  him  that  the  priests  had 
faith  in  those  who  had  attained  the  paths,  and  in  their  relatives. 
After  the  return  of  the  king  to  his  palace,  he  thought  that  if  he 
became  a  relative  of  Budha,  all  the  priests  would  exercise  faith  in 
him ;  and  as  he  was  the  principal  king  of  Jambudwipa,  he  resolved 
that  he  would  secure  a  Sakya  princess,  whether  the  princes  were 
willing  to  give  one  or  not.  Sudhodana  was  dead,  and  Maha-nama 
had  received  the  crown.  To  him  the  king  of  Kosol  sent  an  embas- 
sage, the  nobles  of  which  were  to  demand  a  princess  of  the  Sakya 
race.  The  Sakyas  never  intermarried  with  other  families,  as  their 
race  was  of  superior  purity ;  and  this  they  wished  to  preserve  invio- 
late. When  the  princes  received  the  message,  they  thought  thus  : 
*'  If  we  refuse  one  of  our  daughters,  we  shall  excite  the  anger  of 
this  powerful  king  ;  if  we  give  one,  the  purity  of  our  race  is  gone." 
Maha-nama  had  a  daughter,  Wasabhakhattika,  by  the  slave  Maha- 
nunda.     She  was  at  this  time  about  sixteen  years  of  age.     The  king 

*  For  the  full  merit  of  cilmsgiviug,  faith  is  required  in  the  receiver  as  well 
as  the  giver. 


284  A    ^r.VNUAL    OF    BUDHISM. 

arrayed  her  in  the  most  splendid  manner,  and  presenting  her  to  the 
nobles  said,  "  This  is  our  daughter ;  take  her  to  become  the  wife 
of  the  monarch  of  Kosol."  The  nobles  were  suspicious  when  the 
maiden  was  given  thus  readily,  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  was  not  of  the  Sakya 
race,  they  demanded  that  Maha-nama  should  eat  with  her  in  their 
presence  ;  and  if  this  was  done,  they  thought  that  they  might 
reasonably  dismiss  their  doubts.  The  king  at  once  commanded  her 
to  be  brought,  that  he  might  eat  with  her  before  the  eyes  of  the 
ambassadors.  On  her  arrival,  he  said  to  her,  in  apparent  sorrow, 
"  When  shall  I  see  you  again  ?  You  are  going  aw^ay  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  immediate  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  until 
she  had  done.  She  then  washed  her  hands,  and  the  king  did  the 
same  in  token  of  having  eaten,  by  which  the  nobles  were  deceived, 
and  without  any  misgivings  took  her  to  Sewet.--'  The  monarch 
made  her  his  principal  queen.  In  due  time  she  had  a  son,  and 
when  he  heard  of  the  event,  he  sent  a  noble  to  inform  the  queen- 
dowager,  who  on  hearing  the  news  said,  "  Wallabha  !  wallabha  !" 
as  expressive  of  her  joy.  On  his  return,  he  asked  him  what  his 
mother  had  said,  and  he,  mistaking  her  words,  replied  that  she  had 
said,  "  widudabha."  The  king  gave  this  name  to  his  son;  and  from 
this  time  he  became  more  firm  in  the  faith,  and  gave  much  treasure 
in  alms. 

*■  ^^^lcn  Cambyses  required  the  daughter  of  Amasis,  king  of  Egj'pt,  in 
maniagc,  as  Amasis  knew  that  she  would  be,  not  the  wife  but  the  concubine 
of  the  Persian  king,  he  sent  Nitctis,  daughter  of  the  former  king,  who  was 
extremely  beautiful,  as  his  own  child.  But  the  deception  was  discovered, 
and  it  is  said  to  have  been  the  origin  of  the  invasion  of  Egypt  by  Cambyses. 
Herod,  iii.  1. 


"VII.    LEGENDS    OF    GOTAMA    BUDHA.  285 

33.    The  Floiver-Girl  becomes  a  Queen. 

There  were  in  Kosol  500  different  families  wiio  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  cakes  into  her  basket 
when  she  went  to  gather  flowers,  intending  to  eat  them  when  she 
became  hungry.  On  the  morning  of  the  same  day,  Budha  looked 
to  see  unto  whom  he  should  render  assistance,  and  perceived  that 
the  maiden  of  Kosol  was  worthy  to  receive  it.  As  he  was  after- 
wards going  with  500  priests  to  the  city  of  Sewet  to  receive  alms, 
he  met  the  flower-girl  and  her  companions  on  their  way  to  the  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  merit  of  her  gift,  become  the  queen 
of  the  king  of  Kosol.  The  maiden  overheard  what  he  said,  but 
wondered  how  it  could  be,  as  the  king  was  not  at  that  time  in  the  city. 
On  arriving  at  the  garden,  she  thought  of  what  she  had  heard,  and 
began  to  sing  as  she  plucked  the  flowers. 

The  monarch  now  reigning  at  Kosol  was  Pase-Nadi,  the  son  of 
Maha  Kosala,  whose  daughter  had  been  given  in  marriage  to  Bim- 
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  numbers,  so  that  the  king  of  Kosol  was  obliged  to 
retreat.  Upon  a  swift  horse  he  fled,  and  approached  the  city  at  the 
time  the  maiden  was  singing  over  the  flowers  she  gathered.  At 
the  sight  of  him  she  thought  of  the  saying  of  Budha,  and  con- 
tinued her  song,  without  manifesting  any  appearance  of  fear.  The 
king  enquired  who  she  was,  and  whether  she  were  married.     Not 


28G  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  gems.  Because  she  was  first  seen  in  a  flower- 
garden  by  the  king,  she  was  called  Mallika ;  and  on  account  of  her 
marriage  to  the  king  of  Kosol,  Kosala-mallika-dewi. 

34,    The  Priest  lohose  Breath  was  like  the  perfume  of  the  Lotus. 

In  the  time  of  Piyumatura  Budha,  a  man  who  heard  bana  was 
greatly  pleased,  and  at  its  conclusion  said  Sadhu,  with  much  joy. 
By  this  act  he  was  from  that  time  preserved  from  being  born  in 
hell;  and  in  the  time  of  Gotama  he  had  forty  kotis  of  treasure. 
"When  he  spoke,  a  smell  as  of  the  lotus  proceeded  from  his  mouth, 
and  filled  the  whole  house ;  and  from  this  circumstance  he  was 
called  Utphalagandha.  Having  one  day  heard  Budha  deliver  a 
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  former  husband,  and  smiled  ; 
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  come.  In  compliance  with  this  command, 
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  ladies  of  the  city  did  the  same,  they 
were  deprived  of  this  privilege,  as  they  were  not  permitted  to  leave 
the  palace,  by  which  the  loss  that  they  sustained  was  exceedingly 
great,  a  supreme  Budha  only  appearing  after  immense  intervals  of 
time.  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  subject,  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  which  Ananda  was  ap- 
pointed, as  he  had  the  most  pleasant  voice.  Having  received  a 
command  to  this  effect  from  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  like  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  him.  This  gave  occasion  to  the  tirttakas  to 
insinuate  to  the  king,  that  the  princes  were  not  like  him,  but  like 
Ananda ;  and  as  they  did  it  again  and  again  he  was  put  to  shame, 
but  when  he  mentioned  the  subject  to  Budha,  the  sage  repeated  to 
him  a  stanza  which  removed  his  doubts. 

36.  The  Gifts  presented  to  Budha  07i  his  return  to  Sewet. 
After  visiting  various  places,  Budha  returned  to  Sewet,  and  as  he 
had  been  long  absent,  the  king  of  Kosol  went  to  meet  him,  and 
congratulate  him  on  his  arrival.  The  next  day  he  invited  the  sage 
to  partake  of  a  repast  he  had  prepared ;  but  on  the  day  after  that 
the  citizens  gave  an  alms-offering  of  ten  times  the  value.  The  king 
was  resolved  not  to  be  outdone,  and  on  the  third  day  presented  an 
offering  of  greater  value  by   twenty-three  times  than  that  of  the 


ZOB  .V    M.VNUAL    01'    KUDHISM. 

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  alms  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  astonishment,  as  he  saw  that  the  citizens 
had  won  the  victory  in  this  game  of  gifts ;  and  when  he  returned 
to  the  palace  he  threw  himself  upon  a  couch,  grieved  and  ashamed. 
The  queen  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  500  elephants 
to  hold  canopies  over  their  heads.  The  king  commanded  that  all 
this  should  be  done  ;  but  though  there  were  many  thousands  of 
royal  elephants,  only  499  could  be  procured  that  were  sufficiently 
tame.  On  hearing  this  Mallika-dewi  directed  that  a  wild  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  asadrisa-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  Wedi,  at  the  north  side  of  the  brahman  village  Ambasanda, 
on  the  east  of  llajagaha.  Sekra  was  long  desirous  of  paying  a 
visit  to  the  teacher  of  the  three  worlds,  but  on  account  of  the  mul- 
titude of  aflfairs  that  required  his  attention,  he  did  not  meet  with  a 


Vir.    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  obliged  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  permit  him  to  come  into  his  presence,  and  he  had  to  return 
to  his  loka  without  accomplishing  the  object  of  his  visit.  It  was 
because  he  thought  if  he  again  went  alone  he  would  meet  with  a 
similar  reception,  that  he  now  called  the  dewas  to  accompany  him. 
In  a  moment's  time  the  whole  company  came  from  the  dewa-loka 
to  the  rock  Wedi,  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  dewa  or  brahma  must 
have  come  to  pay  honour  to  Budha. 

To  announce  his  arrival  to  the  sage,  Sekra  sent  forward  the  dewa 
Panchasikha,  who  took  with  him  his  harp,  twelve  miles  in  length  '■> 
and  having  worshipped  Budha,  he  began  to  sing  certain  stanzas, 
which  admitted  of  two  interpretations,  and  might  either  be  regarded 
as  setting  forth  the  honour  of  Budha,  or  as  speaking  in  praise  of 
Suriyawachasa,  daughter  of  the  dewa  Timbara.  His  voice  was  ac- 
companied by  the  tones  of  the  harp.  In  this  manner  the  praises  of 
the  pure  being  and  the  praises  of  evil  were  mingled  together,  like 
ambrosia  and  poison  in  the  same  vessel.  Budha  said  to  the  dewa, 
"  Thy  music  and  thy  song  are  in  harmony,"  and.  then  commanded 
that  Sekra  should  be  admitted,  lest  he  should  be  tired  with  waiting 
and  go  away,  whereby  great  loss  would  be  sustained  by  him  and  his 
followers.  From  the  delay,  Sekra  had  begun  to  think  that  the 
dancer  was  forgetting  his  errand  and  speaking  about  his  own 
matters  to  the  sage ;  and  he  therefore  sent  to  tell  him  not  to  talk 
so  much,  but  to  procure  him  permission  to  enter  the  honourable 
presence.  The  years  appointed  to  Sekra  being  nearly  ended,  Budha 
knew  that  it  would  not  be  right  to  say  to  him  on  entering,  in  the 

Tl 


290  A    MANUAL    OF     UUDHISM. 

usual  manner,  "  May  your  age  be  multiplied!"  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  come  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  him  permission  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  become  rahats, 
and  Sekra  entered  sowan.  As  it  was  by  means  of  Panchasikha 
that  Sekra  was  enabled  to  enter  the  first  of  the  paths,  by  w-hich,  in 
eight  births  more,  he  wdll  attain  nirwana,  he  appointed  that  dewa 
as  his  teacher,  and  gave  him  SuriyaAvachasa  as  his  wdfe.  It  was 
from  cleaving  to  existence,  and  wishing  to  live  long,  that  Sekra  was 
able  to  enter  only  the  first  of  the  paths,  whilst  the  rest  of  the 
dewas  entered  the  last. 

38.  The  Tirttakas  are  imt  to  Shame:  a  large  Tree  is  miractdously 
produced :  and  Sekra  makes  a  Pavilion  for  Budha. 

During  the  residence  of  Budha  in  the  Weluwana  wihura,  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  proclaimed,  that  if  there  was  any  rahat  in  the  world,  he 
might  come  through  the  air  and  take  it,  and  he  would  then  believe 
in  him  and  worship  him.  There  were  at  that  time  six  noted  persons 
who  were  deceivers  and  sceptics. 

1.  Purana-kasyapa. — He  was  so  called  because  he  Avas  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,  which  was  prefixed  to  his  proper  name,  Kusyapa.  From  this 
circumstance  his  master  was  unwilling  to  put  him  to  any  hard  work, 
and  therefore  made  him  the  porter  of  liis  mansion  ;  but  lie  did  not 


Vir.    LEGENDS    OV    GOTAMA    BUDTTA.  291 

like  this  employment,  and  ran  away.  In  the  forest  to  which  he 
absconded  he  was  set  upon  by  thieves,  who  stripped  off  his  clothes 
and  left  him  naked.  In  this  state  he  approached  a  village,  and 
when  the  people  asked  him  who  he  was,  he  said  that  his  name  was 
Purna,  because  he  was  full  of  all  science ;  Kasyapa,  because  he 
was  a  brahman  ;  and  Purna-kasyapa-budha  because  he  had  over- 
come all  evil  desire.  The  people  brought  him  clothes  in  abundance, 
but  he  refused  them,  as  he  thought  that  if  he  put  them  on  he  should 
not  be  treated  with  the  same  respect.  "  Clothes,"  said  he,  "  are 
for  the  covering  of  shame  ;  shame  is  the  effect  of  sin  ;  I  am  a  rahat, 
and  as  I  am  free  from  evil  desire,  I  know  no  shame."  The  people 
believed  what  he  said,  brought  him  offerings,  and  worshipped  him. 
Five  hundred  other  persons  became  his  disciples,  and  it  was  pro- 
claimed throughout  all  Jambudwipa  that  he  was  Budha.  He  had 
in  all  80,000  followers,  who  were  perverted  from  the  truth,  and 
went  with  their  false  teacher  to  hell. 

2.  Makhali-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  came  to  a  village,  and  deceived  the 
people  in  the  same  way  as  Kasyapa.  He  had  the  same  number 
of  disciples,  and  led  the  same  nvimber  of  followers  to  destruction. 

3.  Ajitakasakambala. — He  was  a  servant,  and  ran  away  from  his 
master  ;  and  as  he  had  no  livelihood,  he  became  an  ascetic.  He 
put  on  a  mean  garment,  made  of  hair,  shaved  his  head,  and  taught 
that  it  is  an  equal  sin  to  kill  a  fish  and  to  eat  its  flesh  ;  that  to  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  born.  When  the  brahman  died  he  had  no 
means  of  support,  and  became  an  ascetic.  He  taught  that  Avhen 
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   followers  never  drank   cold 

IT  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  Avithout  sin,  and  that  if  any  one  had  any  doubt,  on  any  subject 
whatever,  he  might  come  to  him,  and  he  would  explain  it.  Each 
of  the  six  sceptics  had  500  disciples. 

When  these  sceptics  heard  of  the  proclamation  made  by  the  rich 
citizen  of  Rajagaha,  they  went  to  his  residence  ;  and  each  one 
asked  for  the  alms-bowl,  saying  that  he  was  a  rahat ;  but  the 
citizen  said  that  if  they  wanted  it,  they  must  come  through  the  air 
and  take  it.  Thus  they  remained  for  the  space  of  five  days. 
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  jDractice  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  insignificant ;  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.  Still  the  citizen 
refused  to  give  up  the  bowl.  After  this  Nighanta  desisted  from 
further  attempts  to  obtain  it,  greatly  mortified  by  his  defeat. 

On  the  seventh  day  Mugalan  and  Pindolabharadwaja  went  to 
Rajagaha  to  receive  alms,  and  on  their  way  a  woman  informed  them 
of  what  had  taken  place.  When  Mugalan  heard  this,  he  said  to 
the  priest  who  was  with  him  that  it  would  be  a  reflection  on  the 
truth  if  it  were  to  continue,  and  that  it  would  be  better  for  him  to 
go  through  the  air  and  take  the  bowl,  without  keeping  their  ad- 


VII.    liEGENDS    OF    GOTAMA    BUDHA.  293 

herents  in  any  further  suspense  ;  but  the  priest  said  to  Mugahxn, 
that  Budha,  in  the  midst  of  the  associated  priesthood,  had  appointed 
him  to  be  the  chief  of  the  rishis,  and  that  therefore  it  would  be 
right  for  him  to  take  upon  himself  this  service.  Mugalan  then  said, 
that  since  he  overcame  the  nagas  and  Sekra  all  were  acquainted 
with  his  power ;  but  they  did  not  know  the  power  of  the  priest. 
Upon  receiving  this  reply,  Pindolabharadwaja  rose  into  the  air,  and 
in  the  sight  of  all  the  people,  who  were  at  first  afraid,  went  to  the 
mansion  near  which  the  bowl  was  deposited.  As  he  remained  in 
the  air,  the  owner  and  his  family  came  out  to  worship  him,  and  re- 
quested him  to  alight.  Then  filling  the  alms-bowl  with  sugar,  oil, 
butter,  and  similar  gifts,  he  gave  it  to  the  priest  saying  : — "  Though 
it  were  to  save  my  life,  I  will  never  deny  that  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 ;  which  he  did, 
sometimes  leaving  the  bowl,  and  then  taking  it  with  him,  in  many 
diff"erent  ways.  As  the  warrior  relates  to  his  king,  on  returning 
from  the  field  of  battle,  the  victories  he  had  gained,  so  the  priest 
rehearsed  the  wonders  he  had  accomplished. 

When  the  circumstance  was  related  to  Budha,  he  said  that  it  was 
not  allowed  to  his  disciples  to  receive  an  alms-bowl  of  wood,  nor  to 
perform  a  miracle  to  obtain  any  article  whatever  ;  so  that  the  priests, 
from  that  time,  ceased  to  exhibit  wonders.  This  gave  an  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  many  persons  were  deceived.  The  sage  only 
remarked,  smiling  at  the  same  time,  that  the  boasting  of  the  tirt- 
takas against  Budha  was  the  same  as  if  a  pansupisachaka  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  diff"used  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,  O  king,  give  an  order  by  beat  of  drum  that 
no  one  shall  eat  the  mangos  of  the  royal  garden ;  now  after  that 
order,  if  any  one  were  to  eat  one  of  those  fruits,  what  would  you 
do  to  him  ? "  The  king :  "  I  would  impose  a  fine  upon  him." 
Budha :  "But  if  you  were  to  eat  one  yourself?"  The  king: 
"  Then  no  fine  would  be  exacted  ;  who  could  impose  a  fine  upon 
me?"'  Budha  :  "In  the  same  way,  I  give  commands  to  others, 
but  am  myself  free  from  their  restraint.  The  wisdom  of  the  Budhas 
is  underivcd,  they  have  no  teacher ;  they  are  therefore  without  an 
equal,  and  are  not  under  the  control  of  another.  They  take  food 
from  a  golden  alms-bowl ;  but  this  is  forbidden  to  the  priests. 
They  live  in  the  midst  of  a  village,  or  inhabited  place,  but  the 
priests  must  reside  in  the  forest,  and  at  the  root  of  a  tree." 

After  these  statements  had  been  made  by  Budha,  the  king  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  accomplishment ;  but  the  ruler 
of  the  world  said  that  he  himself  would  create  the  tree,  and  that 
Sekra  would  cause  a  pavilion  to  appear,  twelve  yojanas  in  size. 
This  was  proclaimed  to  the  whole  city.  The  tirttakas  knew  that  it 
would  be  their  ruin,  but  they  said  that  as  even  criminals  were 
allowed  a  respite  between  the  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  place  teaching  the  people,  and  many  presents  were  brought 
to  him.  When  informed  of  the  intention  of  Budha,  the  princi])al 
supporters  of  the  tirttakas  set  out  to  follow  him  ;  the  place  that  he 
was  at  in  the  daytime,  they  came  to  at  night ;  and  they  went  the 
next  day  to  the  place  where  he  had  spent  the  night.  On  the  eighth 
day  of  ^sala  the  sage  arrived  at  Sewet.  The  tirttakas  also  came 
to  the  city,  that  they  might  see  the  wonders  ;  and  having  received 
a  lac  of  treasure  from  their  adherents,  they  erected  a  splendid  pa- 
vilion. The  king  of  Kosol,  with  Anepiilu  and  others,  went  to  the 
wihara  to  pay  his  respects  to  Budha  ;  and  when  he  learnt  that  the 
ruler  of  the  three  worlds  luul  come  to  perform  certain  wonders,  he 


VI r.    LEGENDS    OF    GOTAMA    BUDPIA.  295 

asked  where  they  were  to  take  place,  and  was  told  that  it  was  to 
be  near  the  gate  of  the  city.  The  king  requested  permission  to 
erect  a  pavilion  for  Budha,  larger  and  more  magnificent  than  that 
which  had  been  made  for  the  tirttakas ;  but  Budha  said  that  it  was 
not  in  his  power  to  make  one  of  the  kind  required.  The  king : 
"  Who  is  able,  if  I  am  not?"  Budha  :  "  If  it  were  possible  for 
man  to  make  it,  you  would  have  the  power  ;  but  it  will  be  made  by 
Sekra." 

The  king  sent  nobles  on  elephants  to  every  part  of  the  city  to 
proclaim  by  beat  of  the  golden  drum  that  on  such  a  day,  Budha 
would  publicly  perform  a  miracle,  and  that  all  people  might  come 
and  see  it.  The  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,  from  any  part  of  Jambudwipa,  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  miracle  was  to  take  place  at 
the  foot  of  a  mango  tree,  were  determined  to  prevent  it :  and  for 
this  purpose  they  collected  their  adherents,  and  purchased  all  the 
mango  trees  in  and  near  the  city  at  a  high  price,  in  order  that  they 
might  destroy  them.  But  on  the  day  appointed,  Budha  took  his 
alms-bowl  as  usual,  and  came  with  his  priests  to  the  gate  of  the 
city.  On  the  morning  of  the  same  day  the  king's  gardener,  Gan- 
damba,  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  will 
give  me  a  reward  more  permanent,  and  will  save  me  from  the  perils 
of  existence."  Thus  thinking,  he  reverently  approached  Budha, 
and  presented  the  fruit.  Ananda  took  off  the  outer  skin,  and 
having  prepared  a  throne  for  Budha  in  the  same  place,  requested 
him  there  to  eat  it.  The  dewas  assembled  around,  imseen  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    OF    BUDHISM. 

spot ;  and  in  like  manner,  after  washing  his  mouth,  he  tokl  Ananda 
to  throw  the  water  upon  the  kernel  that  had  just  been  set.  In  a 
moment  the  earth  clove,  a  sprout  appeared,  and  a  tree  arose,  with 
five  principal  stems  and  many  thousand  smaller  branches,  over- 
shadowing the  city.  It  was  three  hundred  cubits  in  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 
tlie  tree  from  his  palace,  he  went  to  the  gate  of  the  city  with  a  great 
retinue,  and  expressed  his  regret  to  Budha  that  he  had  not  known 
what  was  to  take  place,  as,  if  he  had  known,  he  would  have  assem- 
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  storm  to  arise,  by 
which  the  pavilion  of  the  tirttakas  was  carried  through  the  air,  and 
cast  into  the  common  sewer  of  the  city.  The  regent  of  the  sun 
poured  down  upon  them  his  beams,  making  them  perspire  most  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  made  them  look  like 
spotted  deer.  The  citizens  seeing  them  in  this  plight  ridiculed 
them,  and  sent  them  away  in  disgrace.  From  this  time  Purama- 
kasyapa,  wherever  he  went,  was  abused  by  the  people.  One 
morning  he  was  seen  by  one  of  his  adherents,  a  husbandman,  who 
told  him  that  he  was  waiting  to  see  one  of  the  wonders  he  had  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- 
bandman wondered  what  would  be  the  end  of  all  this,  but  he  was 
no  more  seen. 

The  rays  from  the  head  of  Budha  proceeded  thrice  round  the  city, 
after  Avhich  they  passed  round  the  sakwala,  and  thence  to  the  dewa 
and  brahma-lokas.  The  rays  from  his  feet,  in  the  same  manner, 
passed  through  the  earth,  and  the  worlds  beneath  it.  When  those 
who    were    present  saw    tliis    additional    wonder,    they    called  out 


VII.    LEGENDS    OF    GOTAMA    BUDIIA.  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  performance  of  these  wonders, 
as  she  could  show  her  power  to  the  people ;  and  when  the  sage 
asked  what  she  could  exhibit,  she  said  that  she  could  cover  the  earth 
witl;^  water,  and  then  diving  come  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  similar  offers,  but  the  ser- 
vices of  all  were  alike  rejected.  It  was  declared  by  Mugalan  that 
he  could  squeeze  Maha  Meru  as  small  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  finger  ;  that  he  could  turn  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  place  of  the  other  ;  and  that  he  could  take  the  earth, 
and  putting  it  on  the  top  of  Maha  Meru  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-dharmma,  it  was  necessary  for  him  to  perform,  only 
fourteen  of  which  had  been  hitherto  accomplished,  and  the  time  for 
the  accomplishment  of  another  had  arrived.  After  these  events  had 
taken  place,  he  repeated  the  Kanka  and  Nandi-wisala  Jatakas,  and 
then  looked  towards  the  sky.  By  this  token,  Sekra  knew  that  the 
period  had  come  in  which  it  would  be  proper  for  him  to  perform 
certain  wonders.  First,  he  caused  a  magnificent  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  kasina-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  Dhca-L6ka  Tawutisd. 

At  three  steps  Budha  went  to  the  loka  of  Sekra,  that  he  might 
preach  to  the  dtwas  and  brahmas.  The  dtwa  thought  within  him- 
self, when  lie  knew  of  his  approach,  "  My  throne  is  60  yojanas 
long,  50  broad,  and  lo  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 
him.  When  Budha  seated  himself  upon  the  throne,  it  became  ex- 
actly of  the  proiier  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  each  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  them  to 
Anurudha,  that  that  priest  might  have  an  opportunity  of  exhibiting 
his  great  knowledge.  By  the  priest  they  were  informed  that  the 
sage  had  gone  to  Tawutisa,  where  he  would  keep  the  ordinance 
called  w^ass,  so  that  three  months  must  elapse  before  he  could  re- 
turn. On  hearing  this,  the  people  expressed  their  willingness  to 
remain  during  that  period,  and  pitched  their  tents  in  the  same  spot, 
Then  Anepidu,  the  upasika,  proclaimed  that  he  would  supply  the 
whole  company  with  w'hatever  they  might  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  Avere  like  the  inhabitants 
of  Uturukuru.  The  multitude  extended  to  thirty-six  yojanas. 
When  Budha  said  bana  in  Tawutisa,  they  heard  his  voice,  and 
knowing  whence  it  proceeded,  they  clapped  their  hands.  By  this 
hearing  of  bana  many  were  enabled  to  enter  the  paths. 

The  dewas,  with  Matru"'-'  as  their  chief,  requested  Budha  to  open 

*  The  mother  of  Budha,  who  had  now  become  a  dewa  by  tlic  changing  of 
her  sex. 


VII.    LEGENDS    OF    GOTAMA    BUDHA.  299 

the  door  of  Abliidharmma,  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  from  the  day  he  became 
Budha,  like  men  athirst  seeking  for  water,  they  were  continually 
looking  out  for  the  period  when  the  unfolding  of  the  Abhidharmma 
should  commence.  Then  Budha  lifted  up  his  voice,  the  sound 
filling  the  whole  sakwala  as  with  a  delightful  perfume,  and  said, 
"  Kusala  dhamma,  akusala  dhamma,  awyakta  dhamma,"  these 
being  the  first  words  of  the  Abhidharmma,  which  is  divided  into 
eight  prakaranas.  The  full  meaning  of  the  Abhidharmma  is  known 
to  the  Budhas  alone ;  even  the  dewas  and  brahmas  cannot  attain  to 
it;  when,  therefore,  it  was  declared  by  Gotama  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  some  parts  and  not  others ;  it  was  like  an  image  seen  in 
the  shadow.  They  said  Sadhu,  in  approbation,  the  words  still 
becoming  more  and  more  profound.  The  Abhidharmma  now  be- 
came to  them  like  a  form  seen  in  a  dream  ;  its  meaning  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  Abhidharmma  is  not  so  difiicult ;  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  Abhidharmma.  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  quickly,  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  accustomed  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  rcfec- 


300  A    MANUAL    OF    BUDIIISM. 

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  wisdom  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  Ahbidharmma  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  form  to  disappear,  took  its  place.  This  occurred 
daily. 

The  Abhidharmma  was  completed  when  the  three  months  of 
wass  had  passed  over,  and  at  its  conclusion  the  dewa  Matru,  now 
become  a  rahat,  said  to  Budha,  "  You  who  have  been  born  from  my 
womb  so  many  times,  have  now  rendered  me  a  recompence.  In 
one  birth,  from  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  mother,  and  I  sought  no  other  son.  Now,  my 
reward  is  received."  Not  Matru  alone,  but  eighty  kelas  and  a 
thousand  dewas  and  brahmas  entered  the  paths. 

After  eighty-three  days  had  expired,  the  multitude  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  him.  Budha  informed  him  that  in  seven 
days  he  should  proceed  to  Sakaspura,*  to  which  place  Mugalan  was 

*  This  place  is  called  in  Pali  Sankassa.  A  letter  from  Lieut.  Cunning- 
ham, R.  E.  to  Colonel  Sykcs,  Avasread  before  the  lioyal  Asiatic  Society,  Dec. 
3,  1842,  giving  an  account  of  the  discovery  and  identitication  of  the  city  of 
Sankasya,  mentioned  as  the  kingdom  of  Kusadwaja,  in  the  Ramfiyana.  It 
is  twenty-four  miles  from  Furrakhabad,  and  fifty  iiom  Kanoiij,  on  the  north 


VII.    LEGENDS    OF    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  from  Sewet  to  Sakaspura,  and  were  told 
that  it  was  thirty  yojanas.  They  then  asked  how  the  young  and 
the  lame  were  to  go  such  a  distance ;  but  Mugalan  informed  them 
that  by  the  power  of  Budha,  and  his  own  power,  they  would  be 
enabled  to  go  without  any  inconvenience  ;  and  in  the  same  instant, 
more  quickly  than  if  they  had  gone  upon  swift  horses,  sooner  than 
betle*  can  be  taken  from  the  bag  and  mixed  with  the  lime,  they 
were  transported  through  the  air  to  Sakaspura,  as  if  it  were  in  a 
dream. 

The  time  had  now  arrived  when  Budha  was  to  take  his  departure 
from  the  dewa-loka.  Sekra  reflected  that  he  had  come  from  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  instruments  of  music ;  and  on  the  left  there 
was  another  of  silver,  upon  which  the  brahmas  appeared,  holding 
canopies,  or  umbrellas.  These  ladders  were  more  than  80,000  yo- 
janas in  length.  The  steps  in  the  ladder  of  Budha  were  alternately 
of  gold,  silver,  coral,  ruby,  emerald,  and  other  gems,  and  it  was 
beautifully  ornamented.  The  whole  appeared  to  the  people  of  the 
earth  like  three  rainbows.  When  Budha  commenced  his  descent, 
all  the  worlds  from  Awichi  to  Bhawagra  were  illuminated  by  the 
same  light.  The  characteristic  marks  upon  his  person  appeared  to 
the  multitude  assembled  at  Sakaspura,  as  plainly  as  the  inscription 
upon  a  golden  coin  held  in  the  hand ;  and  as  they  looked  at  him 
they  said  to  each  other,  "  Now  he  is  upon  the  golden  step,  or  the 
silver,  or  some  other.'*  Sekra  preceded  him  on  the  same  ladder, 
blowing  the  conch,  whilst  on  the  other  ladders  were  the  dewas  and 
brahmas.  The  people  who  saw  him  thus  honoured,  all  formed 
within  themselves  the  wish  to  become  Budhas. 

The  first  to  pay  his  respects  to  Budha  on  arriving  at  Sakaspura 
was  Seriyut ;  and  after  he  had  worshipped  the  dewa  of  dewas  he 

or  left  bank  of  the  Kali  Nadi.  The  ruins  are  very  extensive,  and  there  can 
be  no  doubt  that  they  are  of  Budliistical  origin. 

*  This  masticatory  is  almost  universally  in  use  among  the  natives  of 
Ceylon. 

t  It  is  said  by  Fa  Hian  that  the  three  ladders  disappeared  under  the  earth ; 
but  that  Asoka  built  a  monument  over  the  ladder  by  which  Budha  descended. 


•302  A    MAXUAL    OF    liUDHISM. 

enquired  if  all  who  had  formed  the  wish  to  become  Budhas  would 
have  their  wishes  gratified.  Budha  replied,  "  If  they  had  not  per- 
formed the  paramitas  in  former  births,  how  could  they  have  ex- 
ercised the  wish  ?  Those  who  have  superior  merit  will  become  su- 
preme 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  Scriyut.  In  the  first  place  he  asked  a  question  that 
those  who  had  not  entered  the  paths  could  answer ;  then  he  asked 
another,  but  they  were  silent,  and  those  who  had  entered  the  first 
path  answered.  Thus  each  class  was  successively  silent,  and  the 
one  above  answered,  as  he  passed  to  those  in  the  second  path  and 
the  third ;  and  then  proceeded  to  the  inferior  (kshina),  the  middle 
(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-midang, 
whicli  the  priest;  explained  in  a  koti  of  ways,  though  none  of  the 
other  srawakas  who  were  present  understood  the  meaning.  As 
Seriyut  proceeded,  Gotama  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  Ndga  Nandopananda,  overcome  hy  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  Meru,  but  now  it  was  invisible,  Budha  informed 
him  that  it  was  the  naga  Nandopananda  who  had  concealed  the 
mountain.  Upon  hearing  this,  Pvathapala  said  that  he  would  go 
and  drive  him  away;  but  the  sage  did  not  give  him  permission. 

*  This  is  illustrated  by  the  fii^urc  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  more  powerful 
than  that  of  the  naga.  Then  the  naga  sent  forth  a  stream  of  fire, 
and  Mugalan  did  the  same,  by  which  he  greatly  hurt  the  naga, 
whilst  the  other  stream  did  no  injury  whatever  to  himself.  Nando- 
pananda  said  in  anger,  "  Who  art  thou  who  attackest  me  with  a 
force  suiRcient  to  cleave  Maha  Meru?"  and  he  answered,  "I  am 
Mugalan."  After  this  he  went  in  at  one  ear  of  the  naga,  and  out 
at  the  other  ;  then  in  at  one  nostril,  and  out  at  the  other  ;  he  also 
entered  his  mouth,  and  walked  up  and  down  in  his  inside,  from  his 
head  to  his  tail,  and  from  his  tail  to  his  head.  The  naga  was  still 
further  enraged  by  this  disturbance  of  his  intestines,  and  resolved 
to  squeeze  him  to  death  when  he  emerged  from  his  mouth,  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  form  of  a  garunda,  he  began  to  pursue  him ; 
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.     (^Anidwatura.) 

41.    The  sixteen  Dreams  of  the  King  of  Kosol. 

The  king  of  Kosol,  Pasenadi,  had  sixteen  dreams  in  one  night. 
In  the  morning,  when  the  brahmans  came  to  enquire  respecting  his 
health,  he  told  them  what  he  had  dreamed,  and  enquired  from  them 
what  it  portended.*     They  said  that  great  dangers  were  threatened, 

*  This  is  a  favom-itc  legend  with  the  Singhalese.  In  the  text  it  is  mneh 
more  extended  than  in  the  translation  ;  but  even  in  this  abridged  form  it  will 
be  thought  to  have  received  more  attention  than  it  merits. 


30-1  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  might  reap  the  benefit,  they  set  about  the  work  in  all 
readiness.  The  queen,  Mallika,  having  observed  their  eagerness, 
enquired  what  it  was  all  about ;  and  when  the  king  told  her,  she 
said  it  Avould  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 
come  so  early ;  and  when  he  was  informed  that  the  king  had  come 
to  learn  how  he  might  avert  the  dangers  that  threatened  him,  with- 
out the  sacrifice  of  so  many  lives,  he  told  him  to  repeat  the  dreams, 
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  become  evil ;  the  dewas  will 
not  give  rain  ;  as  the  four  bulls  came  from  the  four  quarters,  so  will 
the  clouds  be  collected,  with  a  great  noise ;  but  as  the  bulls  ran 
away,  so  when  the  people  are  gathered  together  expecting  rain,  the 
wind  will  come  and  disperse  the  clouds. 

The  2nd  dream  :  There  was  a  forest  of  large  trees,  but  a  little 
tree  appeared,  grew  up,  and  overshadowed  them.  The  interpreta- 
tion :  Men  will  become  evil,  but  their  children  will  be  good,  and 
will  thus  be  superior  to  their  parents. 

The  3rd  dream :  Some  cows  drank  milk  from  calves  that  were 
born  on  the  same  day.  The  interpretation :  The  time  will  come 
when  children  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  heavily  laden,  to  which  two 
calves  -were  fastened,  and  further  off"  were  two  strong  bulls  fastened 
to  it  by  slight  cords ;  as  the  calves  alone  were  unable  to  draw  it, 
they  threw  the  yoke  from  their  necks,  and  went  away.  The  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  cat,  they  wxre  not  satisfied.     The  in- 


VII.    liEGENDS    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  made  water  into  a  golden  dish.  The  in- 
terpretation :  Princes  will  give  high  situations  to  mean  people  ;  the 
noble  will  thus  have  no  means  of  support ;  they  will  therefore  give 
their  children  in  marriage  to  the  mean,  and  thus  confusion  will  be 
produced. 

The  7th  dream  :  A  man  sitting  upon  a  chair  made  a  rope  of  skin, 
but  a  female  jackal  under  the  chair  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  smaller  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  more  into  the 
smaller  vessels.  The  interpretation :  Princes  and  nobles  will  op- 
press the  poor  ;  if  they  have  only  one  single  piece  of  money  left, 
they  will  take  it  from  them,  and  thus  leave  them  empty,  whilst  they 
put  the  wealth  they  had  gained  into  their  own  treasuries  that  are 
already  full. 

The  9th  dream :  There  was  a  pool  to  which  birds  came  to  drink; 
on  the  sides  the  water  was  good,  but  in  the  centre  it  was  muddy. 
The  interpretation  :  The  people  of  the  cities  will  be  oppressed,  and 
they  will  therefore  retire  into  the  forests ;  they  will  thus  be  at 
peace  whilst  the  people  in  the  cities  are  enduring  misery. 

The  10th  dream  :  In  a  vessel,  boiling  at  the  same  time,  were 
three  kinds  of  rice,  good,  ordinary,  and  bad.  The  interpretation : 
In  one  country,  under  one  king,  some  people  will  have  no  rain, 
others  too  much,  and  others  a  proper  quantity,  by  which  their  crops 
will  be  good. 

The  11th  dream  :  Sandal-wood,  worth  a  lac  of  treasure,  was  sold 
for  a  little  sour  milk.  The  interpretation :  Priests  will  say  this 
bana,  which  I  have  proclaimed  to  impart  nirwana,  not  from  love  to 
the  beings,  but  for  applause  or  a  piece  of  cloth ;  in  the  highways, 
the  corners  of  the  streets,  and  sheds,  they  will  repeat  it,  for  the  sake 
of  gain. 

The  12th  dream:  Large  stones  floated  on  the  surface  of  water, 
whilst  dry  pieces  of  wood,  gourds,  and  other  light  articles,  sank. 

X 


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  small  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  them  where  all  their  wealth  is  gone  to,  the  girls  will  say, 
it  is  nothing  to  them,  and  abusing  them,  usurp  the  authority. 

The  14th  dream :  A  crow  of  most  wretched  appearance  was  sur- 
rounded by  beautiful  hansas.  The  interpretation  :  Princes  will  be 
idle,  they  will  learn  no  science,  and  therefore  be  afraid  to  promote 
respectable  persons  to  office  ;  thus  the  noble  will  become  dependent 
upon  the  mean. 

The  15th  dream:  Goats  and  deer  chased  tigers;  caught,  killed, 
and  cat  them.  The  interpretation  :  Princes  will  appoint  mean  per- 
sons to  respectable  situations,  who  will  oppress  the  rich  ;  these  will 
make  complaints  in  the  courts  of  law,  but  from  thence  they  will  be 
driven  without  redress,  and  their  property  will  thus  be  lost.  [One 
of  the  dreams  is  omitted.] 

As  each  dream  was  related,  Budha  informed  the  king  that  he 
need  not  fear,  as  the  fulfilment  would  not  take  jDlace  till  a  distant 
period.  The  sage  further  informed  him  that  he  had  dreamed  the 
same  dreams  in  the  Maha  Supina  birth.     {Sadharmmaratnakdre). 

42.    The  Queen  Prajdpati  becomes  a  Priestess,  and  obtains 
Nirwdna. 

This  queen  was  the  daughter  of  Suprabudha,  who  reigned  in  the 
city  of  Koli.  Her  mother,  Maha-yasodhara-dewi,  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  Gotama  she 
was  called  Maha-Prajapati-gotama.  On  arriving  at  a  proper  age, 
she  became,  along  with  Maha-dewi,  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  became  Budha,  Maha-dewi  died,  and  went  to  the  dewa- 
luka  Tawutisa,  when  she  became  the  dewa   Matru,   and  was  the 


VII.    I.EGE>rUS    OF    GOTAMA    IJUDHA.  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  him  from  her  breast. 
Thus  she  became  the  foster-mother  of  the  illustrious  prince,  and 
afterwards  entered  the  path  sowan  on  the  same  day  as  Sudhodana, 
which  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  E.6hini.*  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  became  insufficient  for  the  fields  of  both  the  par- 
ties. The  people  of  Kapila  put  in  a  claim  of  exclusive  right  to  the 
little  water  that  flowed  in  the  river  ;  but  the  people  of  Koli  asserted 
a  similar  claim,  and  a  feud  commenced,  which  led  to  serious  dis- 
sensions. At  one  time  about  a  hundred  persons  were  assembled  on 
each  side,  and  abuse  was  plentifully  poured  out.  The  people  of 
Koli  said  that  the  people  of  Kimbulwat  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  like  bats  in  a  hollow  tree.  This  aflfair  was  related,  with 
much  exaggeration,  to  their  respective  kings.  The  Sakyas  said  that 
whatever  might  be  the  manner  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  come  from  the  hollow 
tree.  Both  sides  prepared  for  battle,  and  assembled  their  forces  on 
the  bank  of  the  river.  The  princesses  of  the  opposite  parties, 
when  they  heard  of  these  proceedings,  went  to  the  spot  to  entreat 
their  relatives  to  desist  from  their  intentions,  but  no  regard  was  paid 
to  their  request. 

At  this  time  Budha  was  in  Sewet,  and  when  looking  around  the 
world,  as  he  was  accustomed  to  do  in  the  morning  watch,  he  saw 
that  a  battle  was  about  to  take  place,  and  then  looked  further  to 
see  if  it  were  possible  to  prevent  it  by  his  personal  interference ; 
when  he  perceived,  that  if  he  were  to  go  to  the  place,  and  deliver  a 
discourse,  500  princes  would  be  induced  to  become  priests.     He 

*  The  Roliuii,  or  Rohein,  is  said  by  Klaproth  to  come  from  the  mountains 
of  Nepaul,  and  after  unitmg  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  comhatants  were  unable  to  see  each 
other.  The  Sak5'as,  on  seeing  him,  said  that  it  would  be  wrong  to 
fight  in  the  presence  of  the  jewel  of  their  race,  and  threw  down 
their  weapons  ;  and  the  princes  of  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  homage  of  all  the  princes. 
The  teacher  of  the  three  worlds  enquired  why  they  had  come  to- 
gether ;  was  it  to  celebrate  a  river  festival  ?  They  replied  that  it 
was  not  for  pastime,  but  for  battle  ;  and  when  he  asked  what  was 
the  reason  of  their  quarrel,  the  kings  said  that  they  did  not  exactly 
know  ;  they  would  enquire  of  the  commander-in-chief;  but  he,  in 
turn,  said  that  he  must  make  enquiry  of  the  sub-king ;  and  thus  the 
enquiry  went  on,  until  it  came  to  the  husbandman,  who  related  the 
whole  affair.  Budha,  after  hearing  their  relation,  said,  "  What  is 
the  value  of  water?"  "  It  is  little,"  said  the  princes.  "What  of 
earth  ?"  "  It  is  inconsiderable."  "  What  of  kings  ? "  "  It  is  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 
become  his  personal  attendants ;  and  they  concluded  that  it  was, 
therefore,  right  that  they  should  still  pay  the  same  respect  to  him, 
as  he  was  the  supreme  Budha.  They  accordingly  directed  that  250 
princes  from  each  of  the  two  families  should  embrace  the  priest- 
hood, who  after  receiving  ordination  resided  with  Budha  at  the 
Maha-wana  wihara,  whence  they  occasionally  visited  both  the  cities. 
But  though  they  had  become  priests,  it  was  not  from  their  OAvn 
choice,  but  from  the  wish  of  their  parents  ;  and  they  became  addi- 
tionally dissatisfied  when  their  wives  sent  to  inform  them  how  much 
pain  had  been  caused  by  their  separation. 

The  dissatisfaction  of  the  500  princes  was  not  hid  from  Budha, 
who,  on  a  certain  evening,  asked  them  if  they  had  seen  the  beau- 
tiful forest  of  Himala ;  and  when  they  replied  that  they  had  not, 
he  enquired  if  they  were  wishful  to  see  it,  but  they  said  that  they 
were  not  able  to  go  becaiise  they  did  not  possess  the  power  of 


VII.    LEGENDS    OF    GOTAMA    BUDIIA.  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  number  behind, 
above,  and  below ;  and  eight  more  carried  in  their  beaks  the  most 
delicious  fruits.  The  500  priests  were  surprised  by  this  sight,  when 
Budha  informed  them  that  he  was  once  the  king  of  the  kokilas  in 
the  same  place,  but  at  that  time  he  had  a  retinue  of  3500  birds, 
and  not  so  small  a  number  as  they  then  saw.  He  then  related  the 
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  messages  to  entice  them  to  leave  their  profession,  they  said 
that  all  further  intercourse  must  now  cease,  as  they  had  become 
rahats.     {Amdwaiura.) 

It  was  during  the  residence  of  Budha  at  the  Maha-wana  wihara, 
that  he  delivered  the  discourse  called  the  Maha  Samaya  Sutra,  when 
a  kela-laksha  of  dewas  and  brahmas  became  rahats,  and  an  asankya 
entered  the  three  paths.  With  this  discourse  they  are  greatly 
pleased,  and  call  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  remain  at  home  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  remained  in  the  same  place  a  short  period  that  he  might  assist 
his  relatives,  by  instructing  them  in  the  dharmma.  The  queen- 
mother,  Prajapati,  said  to  Budha  that  as  Sudhodana  was  dead,  and 
Kahula  and  Nanda  were  priests,  she  had  no  wish  to  reside  alone  ^ 
and  therefore  requested,  that  with  the  other  princesses  by  whom 
she  was  accompanied,  she  might  be  admitted  to  profession.-  It  was 
clearly  perceived  by  the  sage  that  if  these  females  were  admitted  to 


310  A    MANUAL    OF    BUDIIISM. 

profession,  they  would  derive  therefrom  immense  advantages ;  and 
he  saw  also  that  it  was  the  practice  of  former  Budhas  to  admit 
them ;  but  he  reflected  that  if  they  were  admitted,  it  would  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  their  request  at  once,  and 
said,  "  Women,  seek  not  to  enter  my  immaculate  order."  Three 
times  they  presented  their  request,  but  as  it  was  still  refused,  they 
were  afraid  to  make  it  a  fourth  time,  and  retired  to  their  homes. 

From  Kapila,  Budha  went  to  the  Kutagara-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 
ofif  their  hair,  put  on  the  proper  robe,  and  taking  earthen  alms- 
bowls  in  their  hands,  prepared  to  depart  from  their  homes.  The 
queen-mother  thought  that  it  would  not  be  right  for  them  to  go  in 
chariots,  as  it  would  be  contrary  to  the  institutions  of  the  recluse ; 
they  must  travel  in  some  manner  that  would  be  attended  with  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  tlic  lower  story  of  the  palace  ;  they  were  only  accustomed  to 
walk  in  places  so  smooth  that  they  were  like  mirrors  that  reflected 
the  image  of  all  things  near  them  ;  for  fuel  in  the  palace,  when  fires 
were  required  on  account  of  the  cold,  they  had  only  burnt  cotton 
and  silk  cloth  smeared  with  oil,  as  common  wood  would  have  caused 
too  much  heat,  and  sandal  wood  too  much  smoke ;  even  when  they 
went  to  the  bath  they  w^re  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  them.  Some  prepared  food,  and  requested  they 
would  do  them  the  favour  to  partake  of  it ;  whilst  others  brought 
vehicles  and  litters,  and  entreated  that  they  would  make  use  of 
them  ;  but  they  resolutely  refused  to  take  advantage  of  these  kind 
off'ers  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,  but  re- 


yil.    LEGENDS    OF    GOXAMA    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  Avhat  reason  have  you  endured  these  hardships  ?  Have  the 
Sakyas  been  driven  from  their  city  by  the  enemy  ?  Why  does  the 
mother  of  Budha  remain  in  such  a  place?"  An  answer  to  these 
questions  was  returned  by  Prajapati ;  on  hearing  which  Ananda  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  appearance  presented  by  the 
princesses,  at  the  same  time  informing  him  of  their  wish ;  but  he 
merely  said,  "  Ananda,  seek  not  to  have  females  admitted  to  pro- 
fession." The  priest  then  asked  if  the  queen-mother  was  not 
worthy  of  being  admitted,  but  he  received  only  the  same  rebuke  ; 
and  though  he  thrice  repeated  the  question,  no  other  reply  was 
given.  Then  he  enquired  whether  a  female,  on  the  supposition 
that  she  was  admitted  to  profession,  could  enter  the  paths  ;  and 
Budha  said,  "  Are  the  Budhas  born  in  the  world  only  for  the  benefit 
of  men  ?  Assuredly  it  is  for  the  benefit  of  females  as  well.  When 
I  delivered  the  Tirokudha-sutra,  many  women  entered  the  paths,  as 
did  also  many  dewis  when  I  delivered  the  Abhidharmma  in  Tawu- 
tisa.  Have  not  Wisakha,  and  many  other  upasikawas,  entered  the 
paths  ?  The  entrance  is  open  for  women  as  well  as  men."  No 
dewa  or  brahma  would  have  been  able  to  say  more  upon  the  same 
subject  to  the  teacher  of  the  world,  but  as  Ananda  knew  his 
thoughts,  he  was  bold,  and  said,  "  My  lord,  it  is  right  that  women 
should  be  admitted  to  profession  ;  when  you  delivered  the  Budha- 
wansa  discourse,  you  made  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  permission  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  proclaimed  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  Avhich  it  Avould  be  proper  to  admit  the  princesses  to 
profession  ;  and  he  therefore  said,  "  Ananda,  if  Prajapati  be  ad- 


312  A    MANUAL    OF    nUDHISM. 

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 
strictly  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 
P)udha  delivered  the  Nandakowada-sutra  to  the  priest  Nanda.  The 
number  of  the  females  who  were  admitted  to  profession  after  this 
period  cannot  be  computed,  but  the  chapters,  both  of  the  priests 
and  priestesses,  increased  so  greatly,  that  in  all  Jambudwipa  it  was 
scarcely  possible  to  find  a  suitable  place  for  the  exercise  of  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  j-our  mother,  Mahamaya, 
who  brought  you  into  the  world,  blessings  without  number  have 
been  conferred."  And  she  proceeded  in  her  speech  and  said,  "  May 
yoii  live  long  ;  may  you  never  decay  or  die  ;  may  you  exist  a  whole 
kalpa,  that  you  may  continue  to  bless  the  world."  All  the  orders 
of  the  priesthood  who  were  present  joined  in  this  ascription  of 
praise  ;  but  when  the  noise  of  their  voices  had  passed  aw^ay,  Budha 
said,  "  The  ornaments  of  a  Budha  are  his  srawaka  jDriests,  as 
dutiful  nobles  are  the  ornaments  of  a  king,  and  the  stars  of  a  moon  ; 
the  Budhas  desire  to  see  their  srawakas  many  in  number."  He 
therefore  directed  his  disciples  to  say,  "  May  the  pure  priesthood 
continue  and  increase,"  but  to  express  no  desire  for  the  increase  of 
the  age  of  Budha. 

When  Budha  afterwards  visited  the  city  of  Wisala,  the  princes 
and  others  went  to  meet  him  ;  as  from  the  time  he  had  driven  away 
tlie  pestilence,  the  citizens  had  held  him  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-mother,  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    OF    GOTAMA    BUDHA.  31o 

and  the  srawakas  are  the  glory  of  Budha.  I  must  look  to  see  if 
any  of  them  have  ceased  to  exist.  I  see  that  none  have  ceased  to 
exist  since  the  prince  Sidhartta  became  Budha.  I  must  now  look 
to  see  whether  any  of  the  srawakas  are  near  the  attainment  of  this 
state.  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  my  hair  is  not  grey  ;  but  it  is  meet  that  the 
child  should  see  the  departure  of  the  parent,  and  not  the  parent  the 
departure  of  the  child ;  I  will  therefore  request  that  I  be  the  first 
of  the  faithful  admitted  to  the  city  of  peace."  The  earth  moved 
as  these  reflections  passed  through  her  mind,  which  was  perceived 
by  the  500  princesses  ;  and  when  they  enquired  the  reason,  she  in- 
formed them  of  the  resolution  to  which  she  had  come.  They  re- 
plied that  they  had  all  been  admitted  to  profession  at  the  same  time 
as  the  queen-mother,  since  which  they  had  all  lived  together,  and 
she  had  been  their  guide  ;  and  they  now  wished  to  attain  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 me  in  a  way  that  no  other  son  can  assist  his  parent ;  I  have 
sheltered  you  from  the  sun  and  storm,  and  you  have  protected  me 
from  the  perils  of  existence ;  the  mothers  of  the  chakrawarttis  are 
yet  enduring  the  pains  of  existence,  and  after  being  the  empresses 
of  the  universe  they  will  become  cattle,  ants,  and  other  mean  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  chintama- 
nikya  jewel  needs  not  to  be  polished ;  the  gold  from  the  great 
jambu  tree  in  the  Himalayan  forest  needs  not  to  be  refined ;  nor 
does  the  queen-mother  need  to  be  forgiven,  as  there  is  nothing  to 
forgive.  It  is  not  requisite  that  those  who  have  seen  nirwana 
should  forgive  each  other.  Yet  as  you  have  requested  it,  and  it  is 
the  custom  of  the  Budhas  thus  to  forgive,  what  you  seek  is  granted, 
as  what  you  have  asked  is  good.  Therefore,  be  the  first  to  enter 
nirwana  ;  and  thus  obtain  the  })re-cminence  over  all  my  other  sra- 


314  A    MANUAL    OF    BUDHISM. 

wakas,  as  all  the  stars  are  eclipsed  by  the  superior  light  of  the  full 
moon."  Anya-kondanj-a,  Nanda,  Rahula,  the  500  princes,  and 
others  were  present ;  and  Ananda,  as  he  was  not  yet  a  rahat,  wept. 
But  the  queen  mother  told  him  it  was  not  a  proper  time  in  which 
to  indulge  in  grief,  as  she  was  about  to  obtain  a  great  privilege. 

Before  her  departure,  she  was  directed  by  Budha  to  exhibit  some 
miracle  in  the  presence  of  the  faithful,  that  the  error  of  those  who 
supposed  that  it  was  not  possible  for  a  woman  to  attain  nirwana 
might  be  removed.  Then  Prajapati  rose  into  the  air  many  times, 
and  declared  in  such  a  way  that  the  whole  earth  might  hear  it,  that 
what  she  did  was  not  by  her  own  power  but  by  the  power  of  Budha. 
She  then  made  as  many  repetitions  of  her  own  form  as  filled  the 
skies  of  all  the  sakwalas,  and  the  mouth  of  every  image  thus  made 
repeated  the  praises  of  Budha.  Then  all  the  forms  vanished  but 
one,  and  afterwards  this  also  disappeared.  Many  more  wonders 
did  she  perform,  by  the  power  of  dhyana  and  kasina  ;  making  an 
image  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,  lions,  &c.  When  the  whole  was 
concluded,  she  descended  to  the  earth,  and  worshipped  Budha ; 
after  Avhich  she  remained  for  some  time  in  admiration  of  his  mouth, 
footstep,  and  other  beauties,  and  then  retired,  with  her  attendants. 
Having  performed  the  four  dhyanas  from  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  moon  and  the  stars  from  the  sky  ; 
the  number  of  the  faithful  is  diminished."  Budha  commanded 
Ananda  to  proclaim  to  his  disciples  in  what  manner  the  queen- 
mother  had  attained  nirwana,  and  to  summon  them  to  her  cremation. 
All  who  wished  to  come  were  enabled  to  do  so  in  a  moment  of 
time,  without  any  personal  effort,  by  the  power  of  Budha ;  so  that 
there  was  the  largest  assemblage  ever  collected  during  the  ministry 
of  Gotama  Budha.  Wiswakarmma  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  alms-bowl  of  Budha. 

43.    The  wicked  Devices  of  Dewadatta  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  born  in  the  city  of  Koli, 
as  the  son  of  Supra-budha,  and  his  mother  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  form.  Others 
who  attained  this  state  were  released  by  it  from  birth,  but  to  him  it 
was  only  as  a  curse.  When  the  overflowing  bile  of  a  dog  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  family,  with  Budha ;  before  I  became  a  priest  I 
was  treated  with  all  respect,  but  now  I  receive  even  less  than  my 
previous  followers.  I  must  take  to  myself  500  disciples  ;  but  before 
I  can  do  this,  I  must  persuade  some  king  or  other  to  take  my  part ; 
the  great  monarchs  of  Rajagaha,  and  other  places,  are  all  on  the 
side  of  Budha ;  I  cannot  therefore  deceive  them,  as  they  are  wise. 
But  there  is  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  him  over,  and  then  I  can  easily  procure  a  large 
retinue." 

When  the  queen  of  Bimsara,  who  was  the  daughter  of  Maha 
Kosol,  king  of  Sewet,  was  pregnant,  she  had  a  desire  to  drink 
blood  drawn  from  the  shoulder  of  the  king.  She  told  it  to  no  one  ; 
but  as  it  was  not  gratified,  she  continually  faded  away  like  a  leaf ; 
when  the  king  insisted  upon  knowing  the  cause,  and  she  informed 
him.  The  king  was  greatly  pleased  that  it  only  concerned  himself, 
and  having  procured  a  golden  dish  and  a  sharp  instrument,  he  at 
once  permitted  blood  to  be  drawn  from  his  shoulder,  by  a  skilful 
surgeon,  when  the  queen  drank  it,  mixed  with  water,  and  was  re- 


316  A     MANUAL     OF     B  UUUISM. 

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  being  reported  to  the  queen,  she  went 
to  one  of  the  royal  gardens,  and  tried  by  compression  to  destroy 
the  fruit  of  her  womb  ;  but  when  the  king  noticed  the  frequency  of 
her  visits  to  that  place,  he  enquired  the  reason ;  and  having  learnt 
it,  he  was  angry,  and  commanded  that  there  should  be  no  repetition 
of  her  attempts,  as  the  child  might  prove  to  be  a  daughter ;  and  if 
other  kings  heard  of  it,  they  would  be  greatly  displeased.  Guards 
were  set  over  the  queen.  She  still  determined,  however,  to  destroy 
her  infant  after  its  birth,  if  it  were  a  son  ;  but  the  king  gave  orders 
to  the  midwives  to  convey  the  child  away,  without  her  knowledge. 
A  son  was  born,  and  his  life  was  preserved.  When  he  was  two  or 
three  years  old,  the  king  had  him  dressed  in  the  most  engaging 
manner,  and  took  him  to  the  queen,  who,  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  time  that  Budha  resided  in  KosambsD,  Dewadatta  went  to 
llajagaha  alone,  where  he  remained  in  the  Jetawana  wihara  a  single 
day,  after  which  he  assumed  the  appearance  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,  formed  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  be 
afraid,  and  informed  him  who  he  was  ;  and  Ajasat  said  if  he  would 
not  frighten  him  in  that  way,  he  would  become  his  disciple,  and 
worship  him.  On  hearing  this,  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,  all  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  informed  Mugalan,  then  at  Kosamba^,  of 
what  had  taken  place  ;  and  the  priest  made  it  known  to  Budha, 


VII.    LEGENDS    OF    GOTAMA    BTJDHA.  317 

who  said,  "  The  boar  roots  up  the  earth,  and  eats  mud  ;  the  elephant 
tries  to  do  the  same  ;  but  his  body  swells,  and  he  dies  ;  so  also  De- 
wadatta,  by  trying  to  imitate  me,  will  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  dharmma,  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  former  times  men  lived  long,  but  it  is  not  so  now  ; 
there  is  no  telling  how  short  may  be  the  period  that  you  will  have 
to  enjoy  the  kingdom  ;  you  had  therefore  better  put  the  king  to 
death,  that  you  may  reign  in  his  stead,  and  I  will  put  Budha  to 
death,  and  so  become  his  successor."  To  this  the  prince  agreed, 
and  taking  a  javelin  in  his  hand,  he  went  to  murder  the  king  ;  but 
when  in  his  father's  presence  he  trembled  greatly.  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  him,  and  told  him  it  was  not  necessary  for  him 
in  that  manner  to  become  a  rebel,  as  he  would  deliver  to  him  the 
whole  kingdom  ;  and  accordingly  he  commanded  that  Ajasat  should 
be  proclaimed  king.  When  the  prince  informed  Dewadatta  of  what 
was  about  to  take  place,  he  was  greatly  displeased,  and  said  that  if 
Bimsara  was  permitted  to  live,  he  would  undoubtedly  attempt  to 
regain  the  kingdom,  and  that,  therefore,  it  was  better  to  put  him  at 
once  to  death.  Then  Ajasat  enquired  in  what  way  it  could  be  done 
without  using  an  instrument  or  weapon,  as  by  this  method  he  had 
failed  in  his  intention  ;  and  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    BUDHIS>r. 

her  to  tic  up  her  hair ;  and  she  took  food  in  her  golden  slippers. 
But  this  was  forbidden.  After  this  she  bathed  in  water  mixed  with 
honey  and  other  nutritious  substances,  and  caused  her  body  to  be 
anointed,  which  enabled  the  king  to  draw  from  her  skin  a  little 
nourishment  with  his  tongue  ;  until  this  also  was  discovered,  and 
she  was  entirely  prohibited  from  having  access  to  the  place  of  his 
confinement.  At  their  last  interview,  she  reminded  him  that  it  was 
her  wish  to  destroy  the  prince  in  his  infancy,  but  she  was  prevented 
by  the  king,  and  now  his  death  was  the  consequence  of  the  child's 
preservation  ;  she  also  requested  forgiveness  for  whatever  she  might 
at  any  time  have  done  to  grieve  the  king,  and  wept  on  account  of 
the  danger  that  awaited  him.  Notwithstanding,  the  king  still  lived  ; 
and  when  the  prince  enquired  how  it  could  be,  he  was  told  that  his 
father  walked  about,  though  he  had  no  food,  and  his  body  shone, 
because  he  had  entered  the  path  sowan.  Then  he  commanded  that 
the  king's  feet  should  be  cauterized,  and  rubbed  with  salt  and  oil, 
to  prevent  him  from  walking.  When  the  barber  entered  the  prison 
to  perform  the  operation,  the  king  at  first  thought  that  his  son  had 
relented,  and  that  he  was  about  to  be  released ;  and  when  he  learnt 
the  truth,  he  felt  no  resentment  against  the  barber,  but  told  him  to 
do  as  he  had  been  comm.anded  ;  but  the  poor  man  wept  as  he  per- 
formed the  operation.  How  was  it  that  one  who  had  entered  sowan 
was  thus  to  suflfer  ?  In  a  former  birth  he  had  walked  with  his 
slippers  on  near  a  dagoba ;  and  he  had  also  trodden  on  a  carpet 
belonging  to  some  priests  without  washing  his  feet.  On  account 
of  these  things  he  had  now  to  endure  great  pain  ;  and  after  calling 
upon  the  three  gems,  he  died,  and  was  born  as  the  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  him  informed  him  of  the  biith  of  his 
son  ;  and  when  he  had  read  it,  he  felt  the  rising  of  paternal  affec- 
tion, and  thought,  "  In  this  manner  my  father  must  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  wag  no  more.  On  hearing  this  he  went 
to  the  queen-mother,  and  asked  her  if  his  father  had  expressed 
pleasure  when  he  was  born.  The  queen  informed  him  that  his 
father  was  not  only  greatly  delighted  when  he  received  a  son  ;  but 


VII.    LEGENDS    OF    GOTAMA    BUDHA.  319 

when  Ajasat  was  an  infant,  and  had  a  sore  upon  his  finger,  such 
was  the  aflFection  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  bitterly  at  the 
burning  of  his  father's  body. 

About  this  time  Dewadatta  sent  to  Ajasat,  now  king  of  Rajagaha, 
to  request  a  band  of  skilful  archers,  that  they  might  slay  Budha. 
The  king  called  into  his  presence  500  archers,  from  whom  he  chose 
thirty- one  who  were  more  expert  than  the  rest,  and  sent  them  to 
the  priest,  saying  that  they  were  to  do  whatsoever  he  commanded 
them.  On  their  arrival,  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  Gijakiita 
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  kill  these  four,  and  six- 
teen others  to  kill  these  eight ;  and  he  intended  last  of  all  to  kill 
these  sixteen  with  his  own  hand,  that  it  might  not  be  known  in 
what  way  Budha  had  been  killed.  Early  in  the  morning  of  the 
same  day,  when  the  ruler  of  the  three  worlds  looked  to  see  whom 
he  should  catch  in  his  net,  he  perceived  that  the  thirty-one  archers 
would  receive  the  benefit  of  his  teaching.  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  manner  overcome,  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  time,  came 
to  enquire  into  the  reason  why  their  chief  did  not  return ;  and  as 
the  two,  the  four,  the  eight,  and  the  sixteen  successively  arrived, 
although  one  company  was  unable  to  see  the  other,  their  eyes  being 
purposely  closed  by  the  sage,  they  heard  bana,  by  which  they  also 


320  A    MANUAL    OF    BUDIIISM. 

were  enabled  to  enter  sowin ;  after  which  they  became  priests,  and 
rahats.     (^Milinda  Prasna.^ 

At  another  time,  Dewadatta,  from  the  top  of  the  Gijakuta  rock, 
by  the  help  of  a  machine,  hurled  an  immense  stone  towards  Budha, 
at  a  time  when  he  was  passing  underneath,  with  the  intent  to  kill 
him ;  but  in  its  flight  it  broke  into  two  pieces,  and  a  small  portion 
rolling  towards  the  sage,  struck  his  foot,  whence  it  caused  a  drop  of 
blood  to  flow,  about  the  size  of  the  kowakka  (ocymum  gratissimum) 
fruit.  Budha  suffered  much  from  the  wound,  but  Jiwaka  opened 
it  with  a  sharp  instrument,  and  let  out  the  extravasated  blood,  by 
which  means  it  w'as  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  city,  when  Budha  came  to 
receive  alms.  The  elephant  drank  daily  eight  measures  of  arrack, 
but  Dewadatta  commanded  that  in  the  morning  he  should  have  six- 
teen. The  next  day  a  royal  proclamation  was  issued  that  no  one 
should  appear  in  the  streets  ;  all  the  citizens  were  to  remain  within 
their  houses.  The  upasakas,  on  learning  what  was  intended  to 
take  place,  went  to  the  wihara  and  requested  Budha  not  to  visit  the 
city  next  day,  as  a  great  danger  awaited  him  ;  promising  that  they 
themselves  would  bring  all  that  was  necessary  for  the  sage  and  his 
priests.  But  Budha  declared  that  he  would  proceed  in  his  usual 
course  ;  and  when  the  upasakas  saw  that  they  could  not  change  his 
resolution,  they  went  away.  The  next  morning  he  called  Ananda, 
and  told  him  to  inform  the  priests  of  the  eighteen  wiharas  that  they 
were  to  accompany  him  to  the  city.  The  citizens,  both  those  who 
believed  in  him  and  those  by  whom  he  was  opposed,  assembled  in 
great  numbers  upon  an  eminence  ;  the  former  that  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    EUDHA.  321 

walking.  The  priests  entreated  Budha  to  escape,  as  the  savage 
animal  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  similar  requests,  but  they 
were  not  granted.  At  last  Ananda  went  a  little  in  front  of  Budha, 
who  thrice  commanded  him  to  retire  to  one  side  ;  and  when  he  still 
refused  obedience,  the  teacher  of  the  three  worlds,  by  the  power  of 
irdhi,  obliged  him  to  go  behind.  At  this  instant  a  little  child  wan- 
dered into  the  street,  and  the  mother,  without  any  apprehension  of 
the  danger  in  which  she  was  placed,  ran  into  the  space  between 
Budha  and  the  infuriated  animal ;  but  when  the  elephant  was  about 
to  destroy  her,  he  called  out,  "  The  sixteen  measures  of  arrack  you 
this  morning  received  were  not  given  you  that  you  might  injure  any 
other  being  but  me  ;  here  am  I ;  waste  not  your  strength  on  a  less 
noble  object."  On  hearing  the  voice  of  Budha,  the  elephant 
looked  towards  him ;  the  effects  of  the  arrack  in  a  moment  passed 
away ;  and  the  pacified  beast  approached  him  in  the  gentlest 
manner,  and  did  him  reverence.  The  sage  charged  him  not  to  take 
life  in  future,  to  hate  no  one,  and  to  be  kind  to  all;  and  the  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  clapping  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  anagami.  As  Budha  had  there  per- 
formed a  miracle,  he  reflected  that  it  would  be  improper  to  seek 
alms  in  the  same  place,  and  in  consequence  retired  to  the  Jetawana 
wihara,  without  proceeding  in  the  usual  course. 

44.  The  Conversion  of  Ajdsat. 
There  Avas  celebrated  in  the  city  of  llajagaha  a  festival  called 
Sena-keli.  On  the  evening  of  the  full  moon  Ajasat  was  seated 
upon  a  throne,  in  the  midst  of  all  possible  magnificence.  From  the 
time  that  he  caused  his  father's  death,  he  had  been  unable  to  sleep  ; 
and  though  the  nobles  asked  the  cause  of  his  restlessness,  he  was 

Y 


322  A    MANUAL    OF    BUDHIPM. 

ashamed  to  tell  them,  though  he  felt  as  if  his  body  had  been  pierced 
by  a  hundred  weapons.  It  was  a  beautiful  night ;  but  he  was  not 
at  ease,  and  he  enquired  of  the  nobles  who  were  near  him  whether 
they  knew  of  any  one  expert  in  conversation,  who  could  beguile 
the  time  with  instructive  talk.  The  nobles  recommended  ditfcrcnt 
persons,  but  they  were  all  tirttakas  ;  each  one  naming  his  own 
teacher ;  so  that  the  king  was  like  a  man  who  wished  for  mangos 
and  could  only  procure  the  poisonous  kaduru.  At  some  distance 
was  Jiwaka  ;  but  as  he  remained  silent,  the  king  asked  if  no  one 
else  had  a  teacher  to  recommend.  He  w^as  silent  because  he  knew 
of  the  king's  enmity  to  Budha ;  as  he  thought  when  the  other 
nobles  were  severally  recommending  their  teachers,  that  if  he  were 
to  mention  the  name  of  Gotama,  it  would  only  add  to  the  confusion. 
It  was  also  his  idea  that  if  the  king  went  first  to  converse  with  the 
tirttakas,  he  would  learn  their  nothingness,  and  would  then  be 
better  disposed  to  listen  to  the  truth.  But  the  king  became  in- 
creasingly sorrowful,  as  those  only  spoke  whom  he  washed  to  be 
silent,  and  those  w^ere  silent  whom  he  wished  to  speak ;  and  at  last 
he  said  openly  to  Jiwaka,  "  Why  arc  you  silent  when  others  are  re- 
commending their  teachers  ;  have  yovi  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  him,  and 
put  to  him  any  question  whatever,  with  the  certainty  that  it  will  be 
answered."  The  heart  of  the  king  became  joyful  as  he  listened  to 
these  words,  and  he  resolved  at  once  to  go  to  the  wihara,  accom- 
panied by  Jiwaka  alone,  for  which  purpose  he  commanded  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  more  respectful  to  Budha,  and  as  making  less  noise. 
But  the  noble  reflected  that  kings  have  many  enemies,  and  that  if 
any  harm  were  to  happen  to  Ajasat,  he  alone  would  be  blamed, 
lie,  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    OP    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  might  be  some  among  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 time  the  concourse  was  great,  and  the  scene  magnificent. 
In  addition  to  the  females  on  elephants,  there  were  16,000  others 
on  foot,  and  as  many  young  maidens ;  then  60,000  nobles,  90,000 
other  chiefs,  10,000  brahmans  singing  joyful  songs,  and  musicians, 
archers,  and  other  warriors  without  number.  The  procession 
passed  the  thirty-two  gates  and  the  sixty-four  posterns  of  the  city 
by  the  light  of  thousands  of  torches,  adorned  with  jewels.  Between 
the  outer  wall  and  the  Gijakiita  rock  was  the  garden  of  Jiwaka,  and 
as  it  approached  the  wihara  the  music  suddenly  ceased  to  play. 
The  king  became  alarmed ;  and  not  knowing  the  cause  why  the 
noise  in  a  moment  ceased,  he  thought  that  he  had  been  brought 
there  to  be  slain ;  but  Ji-waka,  suspecting  his  fears,  told  him  not  to 
be  under  apprehension,  as  he  had  guards  on  each  side  of  him,  and 
the  lights  of  the  wihara  already  appeared  in  the  distance. 

When  a  little  nearer  the  sacred  habitation,  the  king  alighted 
from  his  elephant,  and  the  moment  his  foot  touched  the  ground,  the 
rays  of  Budha,  out  of  mercy,  were  extended  to  the  place  where  he 
stood.  At  this  the  king  again  became  alarmed,  so  that  his  body 
broke  out  into  a  profuse  sweat,  as  he  remembered  the  many  acts  he 
had  done  in  opposition  to  Budha.  But  on  recovering  himself,  he 
expressed  to  Jiwaka  his  admiration  of  the  architecture  of  the 
wihara  he  had  built,  and  of  the  manner  in  which  its  walks  and 
tanks  were  laid  out.  The  king  had  not  seen  Budha  since  his 
youth ;  and  though  he  could  not  mistake  him  when  he  saw  him 
in  the  midst  of  his  disciples,  it  was  the  manner  of  kings  to  appear 
ignorant,  and  he  asked  Jiwaka  by  what  token  he  should  recognize 
the  teacher.  The  noble  thought  this  was  like  asking  where  the 
earth  was  ;  or  like  a  man  looking  in  the  sky  and  asking  where  the 
sun  or  moon  was ;  or  like  a  man  at  the  foot  of  Maha  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  pillar  at  the  eastern 
end  of  the  wihara.     Not  a  single  priest  looked  towards  the  king ; 

Y  2 


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  same  pleasure  to  his  children,  he 
thought  that  if  his  own  son  were  to  receive  an  equal  honour  it 
would  be  all  that  he  could  desire.  Budha  perceived  his  thoughts, 
and  said  to  him,  "  As  the  stream  descends  from  an  elevated  place 
to  the  lower  plain,  so  do  your  thoughts  wander  from  me  towards 
your  son."  The  monarch  was  by  this  means  convinced  that  the 
knowledge  of  Budha  was  beyond  limit,  and  reflected,  "  No  one  has 
sinned  against  the  goodness  of  Budha  so  much  as  myself ;  I  have 
murdered  my  father,  the  friend  of  Budha ;  I  have  tried  to  murder 
Budha  himself;  I  have  joined  the  wicked  company  of  Dewadatta, 
his  enemy  ;  and  yet  he  speaks  to  me  thus  kindly."  He  then  wor- 
shipped the  sage,  but  did  not  worship  the  priests,  as  in  that  case  he 
would  have  had  to  turn  his  back  upon  their  chief. 

Budha  now  gave  the  king  permission  to  ask  any  question  he 
wished  ;  upon  which  he  said,  "  Kings  and  nobles  mount  the  ele- 
phant and  subdue  the  horse  ;  they  collect  wealth,  and  have  families  ; 
they  are  charitable,  and  acquire  merit ;  thus  they  have  the  benefit 
of  both  this  world  and  the  next.  But  the  priests  have  no  families  ; 
they  go  with  the  alms-bowl  from  door  to  door,  and  endure  many 
hardships ;  by  this  means  they  secure  a  reward  in  the  next  world, 
but  what  benefit  have  they  in  this?"  The  sage  perceived  that  it 
would  be  necessary  for  him  to  be  cautious  in  the  reply  he  gave,  as 
there  were  many  present  who  were  followers  of  the  tirttakas,  and 
it  would  not  be  right  to  proclaim  these  things  indiscriminately  to 
all ;  he,  therefore,  himself  put  a  question  to  the  king,  and  said^ 
"  Have  you  ever  put  the  same  question  to  other  teachers  ;  if  so, 
did  you  receive  satisfaction  from  the  answers  they  gave  ? "  The 
monarch  replied,  "  When  I  made  the  same  enquiry  from  Purnna- 
kasyapa  he  said  that  there  is  no  reward  in  the  next  world  cither  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  such  a  garden.  I 
asked  one  thing,  and  his  reply  related  to  another.  I  received  no 
satisfaction  from  him  whatever,  but  was  like  a  man  trying  to 
squeeze  oil  from  sand,  and  therefore  I  have  come  to  you."  Budha : 
"  I  will  ask  you  another  question.  You  have  a  slave  ;  he  wishes 
to  obtain  merit ;  he  thinks  thus — The  king  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    BaDHA.  325 

in  comparison.  I  cannot  give  a  thousandth  part  of  what  he  can, 
were  I  to  give  continually  to  my  life's  end.  I  will  therefore  be- 
come a  priest.  Now  when  such  a  one  embraces  the  priesthood, 
and  keeps  the  precepts,  can  you  call  him  as  aforetime,  and  bid  him 
do  the  work  of  a  servant?"  The  king:  "No;  I  must  worship 
him,  and  make  to  him  offerings."  Budha  :  "  Then  there  is  one  in- 
dividual who  is  benefitted,  even  in  this  life,  by  becoming  a  priest. 
But  I  will  give  you  another  instance.  You  have  a  husbandman  ; 
but  he  wishes  to  gain  the  same  respect  as  the  king.  He,  there- 
fore, leaves  his  farm,  and  becomes  a  priest.  Can  you  then,  O  king, 
command  him  to  take  the  plough  and  prepare  the  ground  ?"  The 
king  :  "  No  ;  so  far  from  this,  I  must  worship  him."  Budha  : 
"  There  is  yet  a  greater  reward  even  than  this  ;  the  priest  enters  the 
paths  and  becomes  a  rahat ;  than  this  there  can  be  no  greater  pri- 
vilege." This  may  be  learnt  at  greater  length  in  the  Samanya- 
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  lighting  of  a  thousand  lamps.  "  I 
was  hitherto,"  he  continued,  "  ignorant  of  the  goodness  of  Budha ; 
I  was  like  one  bound ;  I  have  now  received  a  five-fold  joy  ;  I  will 
sooner  lose  my  life  than  relinquish  the  protection  of  the  dharmma ; 
I  will  submit  to  the  cutting  off  of  my  head  rather  than  deny 
Budha,  or  the  Truth,  or  the  Associated  Priesthood.  I  will  become 
an  upasaka."  Then,  in  order  that  he  might  receive  forgiveness  for 
the  murder  of  his  father,  he  thrice  worshipped  Budha,  after  which 
he  retired  in  a  respectful  manner,  with  his  face  towards  the  sage  ; 
and  on  entering  the  city  proclaimed  to  all  the  excellency  of  Budha. 
When  Ajasat  had  left  the  wihara,  Budha  said  to  the  priests, 
"  Had  not  the  king  murdered  his  father,  he  might  this  day  have 
entered  the  path  sowan ;  even  now,  as  he  has  taken  refuge  in  the 
three  gems,  he  will  be  saved  from  the  hell  Awichi,  where  otherwise 
he  must  have  remained  a  whole  kalpa ;  but  he  will  have  to  go  to 
the  Lohakumbha-loka,  where  he  will  remain  60,000  years,  the  half 
of  this  time  in  going  from  top  to  bottom,  and  the  other  half  in  re- 
turning from  bottom  to  top.  After  this  he  will  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  from  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  failed  in  obtaining  an  entrance  into  the  pa  ths, 
there  has  been  no  one  equal  to  Ajasat.     [Amdwaiura). 

45.    The  Destruction  of  Deivadatta. 

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  am  the  nephew  of 
Sudhodana ;  I  have  now  five  more  reqviests  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  remain  many  years.  For  this  reason. 
Among  those  ordained,  there  are  many  persons  of  the  royal,  brah- 
man, 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. 
Females,  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  Aillage, 
or  in  a  hole,  or  upon  a  rock,  or  in  a  cave,  are  equally  my  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  ahns-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  can  the 
aged,  or  the  sick,  or  children,  take  the  alms-bowl  to  seek  food  ? 
"Who    shall   receive  the    food   appointed  to    the    priests   who  are 
strangers  ? "      Then   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  cemetery  ;  it  would  make  them  sick  ;  and  if 
the  faithful  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  them  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  recommend.     "  It  will  be  well,"  said  he, 
"  to  issue  an  order  that  no  priest  be  permitted  to  eat  flesh  of  any 
kind ;  there  are  others  who  observe  this  ordinance  ;  and  as  there 
are  many  persons  who  think  it  is  wrong  to  eat  flesh,  the  non-observ- 
ance of  this  ordinance  by  the  priests  causes  the  dharmma  to  be 
spoken  against."     But  Budha  again  replied,  "  I  cannot  consent  to 
the  establishment  of  such  an  ordinance.     The  Budhas  are  not  like 
the  blind,  who  require  to  be  led  by  another ;  they  do  not  learn  from 
others,  or  follow  the  example  of  others.     The  faithful  give  to  the 
priests  flesh,  medicines,  seats,  and  other  things,  and  thereby  acquire 
merit.     Those  who  take  life  are  in  fault,  but  not  the  persons  who 
eat  the  flesh ;  my  priests  have  permission  to  eat  whatever  food  it  is 
customary  to  eat  in  any  place  or  country,  so  that  it  be  done  without 
the  indulgence  of  the  appetite,  or  evil  desire.     There  are  some  who 
become  rahats  at  the  foot  of  a  tree,  and  others  in  pansals ;  some 
when  they  are  clothed  in  what  they  have  taken  from  a  cemetery, 
and  others  when  clothed  with  what  they  have  received  from  the 
people ;  some  when  abstaining  from  flesh,  and  others  when  eating 
it.     If  one  uniform  law  were  enforced,  it  would  be  a  hindrance  in 


328  A    MANUAL    OF    UUDHISM. 

the  way  of  those  who  are  seeking  nirwuna ;  but  it  is  to  reveal  this 
way  that  the  oifice  of  the  Budhas  is  assumed/' 

The  requests  made  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  number  of  his  disciples  again  amounted  to  500.  When  Budha 
saw  that  the  time  to  reclaim  the  500  priests  had  arrived,  he  com- 
manded 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  imitation 
of  Budha,  and,  when  he  saw  them,  he  gladly  gave  them  permission 
to  enter,  as  he  supposed  they  had  come  to  join  his  party  ;  but  K6- 
kalika  said  that  it  would  be  better  to  require  them  to  keep  at  a  dis- 
tance, as  it  was  most  probable  they  had  come  to  do  him  some  injury. 
The  one  was  placed  on  the  right  hand  of  Dewadatta  and  the  other 
on  his  left,  and  Kokalika  occupied  the  place  of  Anyakondanya, 
according  to  the  arrangement  when  bana  was  said  by  Budha.  After 
he  had  proceeded  a  little  time,  Seriyut  said  that  he  must  be  fatigued, 
and  began  to  say  bana  in  his  stead,  but  in  such  a  manner,  that  all 
the  priests  became  rahats,  with  the  exception  of  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  sec 
him,  they  were  unable  to  induce  him  to  alter  his  intention,  as  he 
knew  that  the  great  teacher  felt  no  enmity  towards  him  ;  and  when 
they  saw  that  he  was  determined,  they  took  him  in  a  litter,  and 
conveyed  him  to  the  Jetawana  wihara.  The  priests  informed  Budha 
of  his  approach,  but  he  said,  "  Priests,  Dewadatta  will  not  see 
Budha."  They  then  said,  he  is  at  such  a  distance,  now  nearer,  he 
is  entering  the  court-yard  ;  but  the  sage  still  declared  that  he  would 
not  see  Budha.  "  His  crimes  are  so  great,"  said  he,  "  that  ten,  or 
a  hundred,  or  even  a  thousand  Budhas  would  be  unable  to  assist 
him  ;  you  will  quickly  see  what  will  befall  him."  When  near  the 
wihara,  the  disciples  put  the  litter  upon  the  ground,  whilst  they 
washed  themselves  in  the  tank.  The  eagerness  of  Dewadatta  to 
see  Budha  was  so  great,  that  he  rose  from  the  litter,  though  he  had 
been  unable  to  move  for  some  time  previous  ;   but  when  he  put  his 


VII.    LEGENDS    OF    GOTAMA    BUDHA.  329 

foot  to  the  ground,  flames  came  from  the  Awichi  hell,  and  en- 
wrapped his  body  in  their  folds  ;  first  his  feet,  then  to  his  middle, 
and  at  last  to  his  shoulder.  In  terror  he  cried  out,  "  Take  me, 
children  ;  take  me  ;  I  am  the  brother-in-law  of  Budha.  Oh  Budha  ! 
though  I  have  done  all  these  things  against  thee,  for  the  sake  of  our 
relationship,  save  me  ! "  He  also  repeated  a  stanza  in  praise  of 
Budha,  by  which  he  received  the  assistance  of  the  three  gems, 
which  will  benefit  him  eventually  ;^'  though  he  now  went  to  hell, 
and  received  a  burning  body,  1,600  miles  high. 

46.    The  History  of  Prince  Sunakhdta. 

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  informed.  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  must  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  made  a  priest  deaf  by  striking  him  on  the  ear, 
which  would  prevent  him  from  now  receiving  this  gift.  At  this  the 
priest  became  angry,  and  thought,  "  I  am  a  prince,  as  well  as 
Budha  ;  if  I  acquire  the  gift  I  seek,  I,  like  him,  shall  be  omniscient; 
it  is  on  this  account  he  refuses  to  give  me  the  information."  He, 
therefore,  went  to  Budha,  and  informed  him  that  he  was  about  to 
leave  him.  The  great  teacher  enquired  if  it  was  on  account  of  any- 
thing he  had  ever  said  ;  but  he  replied  that  it  was  not ;  it  was 
because  he  would  not  give  him  the  information  he  wished  to  receive. 
Budha  told  him  that  if  all  he  wished  to  know  were  declared  to  him, 
it  would  not  enable  him  to  become  a  rahat.  The  priest  then  said 
that  he  must  proclaim  to  the  citizens  that  the  power  of  Budha  had 
passed  away.  But  the  sage  told  him,  "  The  citizens  on  hearing  it 
will  say,  The  same  mouth  that  formerly  declared  himself  unable  to 
proclaim  the  excellencies  of  the  three  gems,  now  speaks  against 
them,  because  he  has  not  the  power  to  keep  the  precepts  ;  he  wishes 
to  become  a  laic.  Thus  the  people  will  find  out  your  design,  but 
will  continue  to  trust  in  the  dharmma." 

At  one  time  Budha  went  with  the  alms-bowl,  to  the  village  called 
Uturu ;  and  to  the  same  place  went  Sunakhata  and  other  Lichawi 

*  In  a  future  birth,  Dewadatta  will  become  the  I'ase  Budha,  Sattissara. 


330  A    MANUAL    OF    BUDHISM, 

princes.  In  this  village  were  Korakhatti,  a  tirttaka,  and  Balu,  an 
ascetic.  The  tirttaka  crept  on  his  hands  and  feet ;  touched  nothing 
with  his  hand,  bul  took  all  things  up  with  his  mouth  ;  even  drank 
without  using  his  hand  ;  and  lay  in  ashes.  The  prince  thought, 
when  he  saw  him,  "  This  man  has  no  clothes  ;  he  takes  his  food 
from  the  ground  without  using  an  alms-bowl ;  were  he  to  become  a 
priest,  the  rest  of  us  would  be  put  to  shame  (by  his  superior  self- 
denial)."  Budha,  perceiving  that  he  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  paramitas  ;  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  Avill  become  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 
himself  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  Avent  to  Korakhatti,  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 
among  which  he  was  lying ;  and  said  that  Gotama  had  declared 
these  things  on  account  of  the  enmity  he  bore  him ;  but  that  the 
words  of  an  enemy  were  not  to  be  regarded,  and  he  should  not  on 
account  of  these  things  alter  his  usual  course.  However,  as  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  some  pork,  and  took  it  to  the  place  where  he  was,  and  put 
it  down  on  the  ground  near  him.  At  the  sight  of  it  he  said,  "  I 
must  eat  it,  die  or  not  die  ; "  so  he  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  Budlia  had  said.  Though 
he  thus  died,  his  friends  thought  that  they  would  still  prove  the 


VII.     LEGENDS    OF    GOTAMA    BUDHA.  331 

falsity  of  Gotama's  declaration,  and  for  this  purpose  took  his  body- 
to  another  place  to  bury  him  ;  but  they  were  not  able.  As  they 
were  carrying  him  through  KIranathamba  the  bier  broke,  and  they 
were  obliged  to  leave  him  there.  Thus  two  of  the  declarations  of 
Budha  were  proved  to  be  correct ;  and  to  ascertain  the  truth  of  the 
third,  he  went  to  the  body,  and  the  body  said  to  him  "  I  am  the  asur 
Kalakancha."  After  this  he  Avent  to  the  wibara,  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  many  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  dewala,  on  the  east  side  ;  nor  further 
than  the  Gotama  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  many  offerings. 
Sunakhata  went  to  him,  and  asked  him  about  the  three  signs,  the 
irapermanency,  misery,  and  unreality  of  all  things  ;  but  the  tirttaka 
said  that  he  had  no  time  to  answer  such  questions,  and  was  angry 
with  him.  Now  as  the  prince  thought  he  was  a  great  rahat,  he  asked 
his  pardon,  and  promised  no  more  to  offend ;  but  when  he  returned 
to  Budha,  the  sage  asked  him  if  he  did  not  boast  much  of  his  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  come  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  came  to  pass. 

There  was  another  noted  tirttaka,  called  Pathika,  who  said,  "  Go- 
tama is  a  famous  reasoner  ;  I  am  the  same  ;  I  must  argue  with  him  ; 
if  he  be  sixteen  miles  off,  he  must  come  eight  miles,  and  I  will  go 
eight,  to  the  place  of  contest ;  were  either  of  us  to  exceed  this  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  many  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    M.VXUAL    OF    BUDHISJr. 

was  the  minister  of  Budha,  and  knew  that  the  tirttaka  wovdd  be 
able  to  exceed  him  in  the  number  of  his  miracles,  ^yhen  however 
he  returned  to  the  wihara,  Budha  informed  him  that  if  he  again 
denied  that  he  was  the  supreme  Budha,  he  was  not  to  approach  him 
any  more,  or  his  head  would  fall,  like  a  tal  fruit  from  its  stalk,  or 
would  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  fortj'-five  years  of  my  ministry,  has  previously  told 
me  that  the  words  I  utter  are  false ;  the  sakwala  may  be  blown 
away  by  a  storm ;  the  sun  and  moon  may  fall  to  the  earth ;  the 
rivers  may  turn  back  towards  their  source ;  the  sky  may  be  rent ; 
the  earth  may  be  destroyed ;  and  Maha  Meru  may  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  Pathika  ;  did  some  dewa  inform  him  ? 
Budha  replied,  "  Ajita,  the  commander  of  the  Lichawi  forces,  is 
dead,  and  has  gone  to  the  Tusita  dewa-loka.  It  was  he  who  came 
to  me  and  said,  '  Those  who  assisted  at  my  cremation  went  to 
Pathika  and  enquired  whither  I  had  gone,  and  he  told  them  that  I 
am  born  in  hell  because  I  refused  to  listen  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  be  made 
known  to  the  tirttaka  that  unless  he  sees  Budha  his  head  will  cleave 
into  seven  pieces.'  Therefore,  Sunakhata,  go  and  tell  Pathika  that 
after  I  have  been  with  the  alms-bowl  to  the  city,  I  shall  come  to 
his  residence."  The  prince  made  known  to  all  the  people,  as  he 
went  along,  that  Budha  was  about  to  visit  Pathika  at  his  own 
dwelling,  in  consequence  of  which,  great  numbers  were  assembled ; 
but  the  tirttaka  knew  that  he  had  been  practising  a  deception  upon 
his  followers,  and  that  he  should  be  exposed,  if  confronted  with 
Gotama ;  he,  therefore,  ran  away  to  the  forest,  and  secreted  himself 
near  a  rock  in  the  midst  of  a  thicket.  Budha  was  aware  that  if 
he  went  to  the  same  place  it  would  cause  the  destruction  of  the  de- 
ceiver, so  out  of  pity  he  prevented  him  from  leaving  the  forest. 
The  people,  not  finding  him  at  his  residence,  ■went  to  the  forest  to 
seek  him  ;  and  were  directed  by  a  man  who  had  seen  him,  to  a  tim- 
bari  pillar.  Having  found  him  they  said,  "All  the  princes  and 
nobles  have  gone  to  your  dwelling  that  they  may  see  your  miracles; 
]5udha  is  also  at  the  same  place  ;  therefore,  come  without  delay." 
And  he  said,  "  I  come,  I  come,"  but  was  unable  to  move  from  the 


VII.    LEGENDS    OF    GOTAMA    BUDHA.  333 

rock  ;  so  the  people  derided  him,  and  went  and  informed  the  as- 
sembly. Then  one  of  the  princes,  with  his  retinue,  went  to  the 
rock,  and  told  him  that  if  he  would  come,  they  would  assist  him 
against  Budha ;  but  he  made  no  reply ;  and  the  prince  returning, 
told  the  people  that  the  tirttaka  appeared  as  if  dead.  Budha  also 
informed  them  that  if  they  were  to  take  a  thousand  yoke  of  oxen 
they  could  not  compel  him  to  come  ;  either  the  ropes  would  break, 
or  his  body  would  burst.  Then  one  Jalaya  thought  that  he  had 
the  power  to  persuade  him  ;  but  when  he  went,  and  told  him  how 
all  the  assembly  was  waiting,  he  still  said,  "  I  come,  I  come,"  but 
was  unable  to  move.  On  seeing  this,  Jalaya  said  to  him.  "  A  lion, 
who  lived  in  a  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  lion  enquired  if  he  was  willing  from  that  time  to  be  his  servant, 
and  he  agreed.  When  the  lion  killed  any  animal,  the  jackal  came 
in  for  a  share  of  the  flesh,  so  that  he  became  very  fat,  and  he  began 
to  be  playful  with  the  lion,  and  to  fawn  upon  him,  and  to  be  very 
proud.  As  he  was  drinking,  on  a  certain  occasion,  at  a  stream  of 
clear  water,  he  saw  the  reflection  of  his  own  form,  which  led  him  to 
think  thus,  '  I  have  four  feet,  as  the  lion  has ;  two  cutting  teeth ; 
two  ears  ;  and  a  tail ;  I  will  therefore  begin  to  hunt  on  my  own  ac- 
count ;  why  should  I  be  contented  to  live  on  mere  remains  as  I  do 
now?'  So  he  sallied  forth,  and  roared ;  but  no  deer  did  he  catch, 
and  none  did  he  kill.  Now,  if  I  were  to  apply  this  story,  you 
would  be  the  jackal,  and  Budha  would  be  the  lion."  But  even  the 
ridicule  he  thus  exercised  was  in  vain ;  the  tirttaka  could  not  be 
moved  from  the  rock.  When  it  became  evident  to  all  that  he  would 
not  return,  Budha  preached  to  the  assembly  near  the  tirttaka's 
dwelling,  and  84,000  of  those  who  were  present  entered  the  path 
anagami.     (^Amdwatura.) 

47.   The  History  of  Bawdri. 

Bawari  was  the  prohita  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  first ;  but  when  he  saw  that  he  had  no  means  of  preventing 
him  from  fulfilling  his  wish,  he  built  for  him  a  residence   in  a  re- 


334  A    MANUAL    OF    BaDIIISM. 

tired  part  of  the  garden,  near  the  palace,  and  went  to  see  him  at 
every  convenient  opportunity.  The  confusion  of  the  city,  however, 
prevented  him  from  enjoying  so  much  privacy  as  he  required,  and 
after  a  little  time  he  requested  to  be  allowed  to  retire  into  the 
forest.  Three  times  the  king  refused  his  request,  but  afterwards 
gave  two  lacs  of  treasure  to  his  nobles,  and  told  them  to  look  out 
for  a  proper  place  in  which  to  build  a  residence  for  the  recluse. 
Taking  the  money,  they  went  north  and  sovith,  but  did  not  find  a 
suitable  place,  until  they  arrived  on  the  bank  of  the  Godavery,"^-' 
where  they  found  a  spot  in  which  a  recluse  had  lived  in  a  former 
age,  situated  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  which  the  nobles  returned  to  Sew-et ;  and  collect- 
ing all  the  requisite  materials,  they  again  w'ent  to  the  place,  where 
they  erected  a  pansal,  and  at  a  little  distance  from  it  a  village. 
When  the  villagers,  after  they  had  begun  to  cultivate,  went  to 
Assaka  to  give  the  tenth  of  their  produce,  according  to  the  usual 
custom,  he  refused  to  receive  it,  and  told  them  to  give  it  to  the  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  money,  as  all  he  had  received 
was  given  in  alms  ;  but  the  brahman  made  a  hut  at  the  door  of  his 
pansal,  as  if  resolving  to  remain  there,  and  said  that  if  the  money 
was  not  given  the  head  of  the  recluse  would  speedily  cleave  into 
seven  pieces.  Bawari  was  greatly  terrified  at  this  threat ;  but  the 
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  number  of  his  associates  to 
pay  him  a  visit.  For  this  purpose  they  jn'oceeded  in  order  through 
the  cities  of  Mulaka,  Assaka,  Mahissati,  Ujjani,  Godhi,  Diwisa, 
Wal  Sewet,  Kosambaj,  and  Sakctu.  Budha  perceived  their  ap- 
proach, and  as  Sewet  was  not  a  i:)roper  place  at  which  to  receive 
them,  he  went  from  thence  to  llajagaha;  and  for  this  purpose  lie 

*  The  Godfivcry  is  the  largest  river  of  the  Dckhan,  and  foils  into  the  bay 
of  Bens^al.  The  Singhalese  have  many  legends  relative  to  the  contests  that 
formerly  took  place  in  the  regions  near  this  river  between  the  Budhists  and 
Brahmans. 


VII.    LEGENDS    OF    CuTAMA    BUDHA.  335 

passed  in  order,  after  leaving  Sewet,  through  Setawya,  Kapila- 
Avastu,  Kusinara,  Wisala,  and  thence  to  Rajagaha,  where  he  re- 
mained at  the  Ramani-pasana  wihara,  which  was  situated  upon  a 
rock,  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  each  side  to  the  distance  of  six  yojanas.  The 
principal  associate  of  the  recluse  was  Ajita,  who,  when  he  saw 
Budha,  resolved  to  test  his  knowledge  by  asking  him  the  age  of 
his  teacher,  his  family,  his  peculiarities,  his  knowledge,  and  the 
number  of  his  disciples.  Budha  at  once  said  to  him,  (before  his 
thoughts  were  uttered)  "Your  teacher  is  120  years  old;  he  is  of 
the  family  of  Prawara,  but  is  commonly  called  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  permission  to  make  enquiryf  about  any  subject 
whatever,  respecting  which  he  wanted  information ;  and  he  subse- 
quently became  a  rahat.  After  this  the  brahman  Mogharaja  asked 
a  question  of  Budha,  but  as  the  sage  saw  that  he  had  not  at  that 
time  (though  he  subsequently  received  it)  sufficient  merit  to  enable 
him  to  enter  the  paths,  he  gave  him  no  reply.  In  the  presence  of 
the  same  assembly  questions  were  subsequently  asked  by  Tissa- 
metteyya,  Punna,  Mettebhiitaka,  Dotaka,  Upasiwa,  Nanda,  Hemaka, 
Todeyya,  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 
return,  and  knew  by  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  so  wan.     (^Amdwatura.) 

*  The  three  pecuharities  Avere  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  Parayana-sutra. 


336  A    MANUAL    OF    BUDHISM. 


48.  Budha  visits  the  Brahma-loka. 


When  Budha  resided  at  the  city  of  Ukkatha,  he  perceived  that 
the  brahma  Baka  was  a  sceptic.  It  was  his  idea  that  the  Brahma- 
loka  had  been  always  existent ;  that  there  is  no  decay  or  death ; 
there  is  no  jmssing  from  one  world  to  another ;  that  as  things  are, 
they  will  always  continue ;  and  that  there  are  no  paths,  no  fruition 
of  the  paths,  there  is  no  nirwana.  Budha  visited  the  brahma-loka 
that  he  might  convince  him  of  his  error,  and  enquired  of  him  if 
these  Avere  the  opinions  that  he  entertained.  The  dewa  Wasa- 
wartti-mara  had  perceived  his  intention ;  and  resolving  to  prevent 
its  being  fulfilled,  he  also  went  to  the  same  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  aj^pointed  who  should  belong  to  the  different  castes ;  it 
was  he  who  ordained  the  existence  of  the  different  animals ;  and 
the  dewa  said,  "  Were  there  not  sramanas  before  you  who  taught 
the  impermanency  of  the  world  ?  and  yet  after  teaching  that  all 
things  are  impermanent,  they  went  to  hell.  There  were  brahmans 
who  denied  this,  who  declared  that  all  things  are  permanent,  and 
yet  they  were  born  in  this  brahma-loka.  It  is,  therefore,  better  to 
teach  as  the  brahmans  did.  I  give  you  this  advice,  that  you  listen 
to  the  same  doctrines,  and  you  will  receive  the  same  reward  ;  but  if 
you  reject  them  you  will  come  to  destruction."  But  Budha  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  Gotama,  but  they  had  become  extinct;  no  one 
could  tell  whither  they  had  gone  ;  and  that  therefore  it  would  be 
better  if  Gotama  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  came  with  their  wagons  to  the  same  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  which  their  lives  were  saved.     At  another  time,  some 


VII.    LEGENDS    OF    GOTAMA    BUDHA.  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  su^iposed  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  assumed  the  appear- 
ance of  an  immense  garunda,  and  so  friglitened  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-loka.  When  Baka 
heard  this,  he  confessed  that  it  was  true,  acknowledged  the  supe- 
riority of  Budha,  and  took  refuge  in  the  three  gems.     {Amdioatura.) 

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  recommended  to  him  to  procure 
a  wife,  as  they  thought  it  a  pity  he  should  longer  remain  single,  he 
resisted  their  importunities  a  considerable  period ;  but  as  they 
pressed  him  continviaily,  he  at  last  consented,  and  was  married. 
After  he  brought  his  wife  home,  she  assisted  his  parents  properly 
for  one  single  day ;  but  this  was  all.  She  soon  became  discon- 
tented ;  to  deceive  Sumana  she  put  filth  upon  the  hair  of  his  pa- 
rents, and  said  they  had  done  it  themselves  after  they  were  combed. 
As  she  insisted  upon  being  allowed  to  return  to  her  village,  her 
husband  was  overcome,  and  he  resolved  upon  putting  his  parents 
out  of  the  way.  To  effect  this,  he  took  them  to  a  certain  forest, 
under  the  pretence  of  letting  them  visit  some  of  their  friends  ;  and 
when  they  had  arrived  at  a  lonely  place,  he  gave  the  reins  of  the 
animals  by  which  they  were  drawn  into  the  hands  of  his  parents, 
and  said  that  he  must  go  forward  a  little  to  see  if  there  were  any 
robbers  near  the  road,  as  it  was  a  dangerous  spot.  He  then  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.  Still  personating  the  thief,  he  took 
his  parents  into  the  thick  forest,  threw  them  down,  and  left  them 
there,  after  which  he  returned  to  his  wife.  For  this  crime  he  was 
born  continually  in  hell,  during  hundreds  of  thousands  of  years ; 
but  on  his  release  therefrom,  on  account  of  his  previous  merit,  and 

z 


338  A    MANUAL    UF    UUDHISM. 

because  he  was  free  from  any  other  crime,  in  the  time  of  Gotama  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  them  enquired  of  the  others,  "  Do  you 
know  from  whom  it  is  that  Gotama  receives  the  most  efficient  help?" 
They  replied  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  mankind.  Therefore,  when  men  hear  the  declarations  he  puts 
forth,  as  they  know  that  he  has  actually  seen  what  he  describes,  they 
give  the  more  heed ;  and  thus  a  great  interest  is  excited  in  favor  of 
Gotama  ;  but  if  we  can  accomplish  his  destruction,  the  followers  of 
Budha  will  leave  him  and  come  to  us  ;  it  will  be  like  the  cutting  off" 
of  the  upper  current  from  the  stream."  To  this  they  were  all  agreed, 
and  taking  a  thousand  pieces  of  gold,  they  went  to  some  robbers 
and  said,  "  Go  to  the  Black  Rock,  and  murder  Mugalan,  who  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,  from  the  summit 
of  the  conical  roof.*  In  this  way,  two  months  were  spent,  after 
which  he  remained  at  home  ;  he  knew  that  he  could  get  away  from 
the  robbers,  but  that  there  was  no  escape,  not  even  by  the  help  of 
Budha,  from  the  consequences  of  his  former  crime.  The  robbers 
accordingly  caught  him,  pounded  his  bones  as  rice  is  pounded  in 
the  mortar  ;  then  thinking  that  he  was  dead,  they  took  him  into  the 
forest,  threw  him  down,  and  went  away.  Though  he  had  been  used 
in  so  cruel  a  manner,  by  the  power  of  dhyana  he  put  together  the 
broken  bones  of  his  body,  as  an  earthen  vessel  is  repaired  that  has 
been  broken  in  pieces.  As  he  was  now  about  to  obtain  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  buiklings  of  this  dc- 
scrij)ti()n.  At  raiidrcnton,  near  Kashmir,  there  is  an  ancient  temple,  sup- 
posed to  be  of  ]?udhist  origin,  the  ground  plan  of  which  is  a  scpiarc  of  twenty 
feet,  and  the  roof  pyramidal. 


Vri.    LEGENDS    OF    GOTAMA    BUnHA.  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  performed  the  same  wonders  as  Seriyut  on  a 
similar  occasion ;  he  then  returned  to  the  cave  and  attained 
nirwana.     (^Sdleyya-sutra-sajine .) 

50.  The  Punishmejii  of  Supra  Biidha. 
When  Supra  Budha,  a  Sakya  prince,  and  the  father-in-law  of 
Gotama,  heard  that  he  had  left  his  wife,  Yasodhara,  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  moreover  spoken  evil  of  him  before  the  world,  he  was 
greatly  enraged.^-'  One  day  as  he  was  informed  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,  "  Gotama  is  younger  than  I ;  he  is  my  son-in-law  ;  in- 
form him,  therefore,  that  it  is  his  duty  to  make  way  for  me."  As 
the  procession  advanced  nearer,  some  one  again  requested  the  king 
to  leave  the  path  clear,  but  he  was  not  willing.  Budha  quietly 
stopped.  The  king  had  sent  a  messenger  privately  to  hear  what 
Gotama  said  when  the  obstruction  should  be  reported  to  him. 
Though  he  had  not  smiled  from  the  time  he  became  Budha,  he 
smiled  now ;  but  though  he  smiled,  he  did  not  show  his  teeth,  or 
make  a  noise  like  some,  as  if  water  were  poured  from  the  mouth  of 
a  vessel :  rays  came  from  his  mouth  like  a  golden  portico  to  a 
dagoba  of  emeralds,  went  thrice  round  his  head,  and  then  entered 
again  into  his  mouth.  When  Ananda  saw  that  he  smiled,  as  he 
knew  that  there  must  be  some  reason  for  it,  he  enquired  the  cause. 
Budha  replied,  "In  seven  days,  this  Supra  Budha,  who  will  not  permit 
us  to  go  and  receive  alms,  will  be  taken  to  hell ;  the  earth  will  open 
for  this  purpose  at  the  foot  of  the  stairs  that  are  near  the  lower 
story  of  his  palace."  The  messenger  who  had  gone  to  listen,  Avent 
and  informed  the  king  what  Budha  had  said.  On  hearing  it,  he 
said,  "  Our  son-in-law  will  not  say  that  which  is  false ;  never- 
theless, we  will  prevent  this  occurrence  by  a  stratagem ;  until  the 

*  This  story  is  cited  as  an  instance  of  drishta-dharmma-wedya-kusala- 
kaVmma. 

7    2 


340  A    MANUAL    OF    BUDHISM. 

tenth  day  be  past,  we  will  not  go  near  the  lower  story  of  the  pa- 
lace ;  we  will  remain  in  the  upper  story  ;  there  will  then  be  the 
boards  of  the  floor  beneath  us,  and  not  the  ground,  so  that  his  de- 
claration cannot  take  place."  The  king,  accordingly,  went  to  the 
upper  story,  and  had  the  necessary  provisions  brought  thither  for  the 
appointed  time ;  he  also  commanded  the  doors  to  be  fastened  with 
strong  iron  bars,  and  the  stairs  to  be  removed,  placing  two  guards 
near  each,  that  if  he  attempted  to  descend  they  might  prevent  him. 
But  Budha  said  that  if  he  were  even  to  ascend  into  the  sky,  or  to 
pass  in  a  ship  into  the  middle  of  the  sea,  or  to  conceal  himself  in 
the  centre  of  a  rock ;  still,  what  he  had  declared  would  most  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  him  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  means  of  the  king's  demerit.  The  guards  caught 
hold  of  him  to  convey  him  to  the  upjier  story,  but  instead  of  this 
he  was  precipitated  to  the  ground.  As  the  guards  looked  below, 
they  saw  the  earth  open  ;  flames  came  from  Awichi,  enveloped  him, 
and  carried  him  away. — [Sadharmmaratnakure.) 

51.    The  Princess  Yasoclhard-dewi  attains  Nirwdna. 

The  princess  Yasodhara-dewi,  who  had  been  the  wife  of  Bodhisat 
in  many  generations,  and  assisted  him  in  the  fulfilling  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  moment. 
When  Sidhartta  became  an  ascetic,  the  princess  resolved  upon  fol- 
lowing his  example,  but  Sudhodana,  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  come  and  take  her  away  by  force.  But 
although  she  was  thus  prevented  from  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   Yasodhara-dewi,   and  repeated  the 


VII.    LEGENDS    OF    GOTAMA    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  Rahula  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  made  no  objection  ? 
Then  why  should  you  be  grieved  now  ?     Were  you  to  hear  bana, 
you   would  give  all  your  sons   to   be   ordained,   even  had  you  a 
hundred.     By  and  bye  you  also  will  become  an  ascetic ;  but  it  will 
be  better  to  delay  now,  as  people  would  say  you  have  renounced 
the  world  on  account  of  your  sorrow."     Then  the  princess  thought 
she  would  carry  her  intention  into  eff'ect  when  Sudhodana  was  dead. 
She  was  also  informed  by  Prajapati  that  she  herself  had  thrice  re- 
quested to  be  admitted  to  profession,  but  had  been  refused  by  Budha. 
In  due  time  Yasodhara-dewi  became  the  rightful  inheritor  of  all  that 
had  belonged  to  Sudhodana,  Maha-maya,  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.     Accompanied  by  a  thousand  other  princesses,  she 
departed  from  Kapilawastu,  in  order  that  she  might  visit  Maha- 
prajapati.     When  the  inhabitants  of  Kapilawastu  and  Koli  heard 
of  her  departure,  they  came  in  immense  numbers  that  they  might 
prevail  upon  her  to  remain  in  the  palace ;  but  when  she  was  still 
determined,  they  brought  a  thousand  chariots,  that  the  princesses 
might  use  them  in  their  journey.     Yasodhara-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 
fled  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  admitted  to  upa- 
sampada,  on  which  occasion  he  proclaimed  the  merits  of  Yasodhara- 
dewi  ;  in  two  poyas  after  this  she  became  a  rahat ;  and  afterwards 
continued  to  reside  at  Sewet,  whence  she  went,  sometimes,  to  hear 
bana  from  Budha,  and  at  other  times  to  enquire  after  the  health  of 
Rahvda.     The  people  of  Jambudwipa  brought  her  many  presents  ; 
in  consequence  of  which  she  informed  Budha  that  she  could  not 


342  A    MANUAL    OF    13UDHISM. 

remain  at  Sewet  any  longer,  as  more  offerings  were  made  to  her 
now  than  when  she  was  a  queen.  She,  therefore,  went  to  Wisali  ; 
but  there  it  was  the  same,  and  she  was  obliged  to  go  to  llajagaha. 
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  Yasodhara-dewi  was  sitting 
alone,  she  thus  thought:  "  Nanda,  Rahula,  Seriyut,  Mugalan, 
Khema,  Uppalawarnna,  Sudhodana,  Prajapati,  and  Anya-kondanya, 
have  entered  nirwana.  I  was  born  on  the  same  day  as  Budha, 
and  in  regular  order  ought  to  enter  the  city  of  peace  upon  the 
same  day;  but  this  would  not  be  decorous  to  the  great  teacher.  I 
am  now  seventy-eight  years  of  age.  In  two  years  from  this  time 
Budha  will  attain  nirwana.  I  will,  therefore,  request  permission  to 
obtain  this  privilege  from  Budha."  At  the  moment  this  resolution 
was  formed,  the  earth  shook,  which  was  perceived  by  the  other 
princesses  ;  and  as  they  knew  the  cause,  they  proceeded  to  the 
residence  of  Yasodhara-dewi,  and  accompanied  her  to  the  wihara 
of  Budha.  From  the  sage  she  asked  forgiveness  for  the  faults  she 
might  at  any  time  have  committed,  and  then  presented  her  request. 
Budha  said,  "  You  are  the  most  virtuous  of  women ;  but  from  the 
time  you  became  a  rahat,  you  have  not  performed  an}'  miracle,  so 
that  some  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  minds  of  such  of  the 
faithful  as  were  not  yet  free  from  evil  desire.  She,  therefore,  re- 
lated the  history  of  her  former  births,  then  rose  into  the  air  and 
worshipped  Budha  ;  in  this  manner  she  rose  and  descended  many 
times  ;  and  performed  many  other  wonders,  in  the  presence  of  men, 
dewas,  and  brahmas.  The  discourse  that  she  delivered  was  upon 
the  seven  kinds  of  wives  there  are  in  the  world  of  men.  When  all 
this  was  concluded,  she  retired  to  her  own  residence,  and  in  the 
same  night,  whilst  passing  from  dhyana  to  dliyana,  saw  the  city  of 
peace. 


VII.    LEGENDS    OF    GOTAMA    BUUHA.  343 

52.    The  Death  of  Buclha. 

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 Avith  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  millions  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  imjoarted  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  whom  no  arithmetic  can  compute,  in  number 
infinite,  he  commenced  his  journey  towards  Kusinara  ;  but  the  pork 
that  had  been  presented  by  Chunda,  from  some  hidden  cause,  pro- 
duced a  diarrhoea  (lohita  pakkhandika)  in  his  body,  and  he  endured 

*  There  is  in  Assam  a  district  called  Koch  Viliar,  or  Coos  Beyhar,  derived 
from  Kusha  Vihar,  which  is  by  some  supposed  to  be  the  Kusinara,  at  which 
Budha  expired.  By  others  it  is  placed  at  Hurdwar,  not  far  from  Delhi. 
There  is  a  Kusma  laid  down  in  Hamilton's  Map  of  Nepaul,  which  may  pos- 
sibly be  the  same  place.  Csoma  Korosi  calls  it  Kanu-up,  in  Assam ;  but 
Klaproth  tlihiks  that  this  situation  is  too  much  to  the  east,  and  that  it  ought 
to  be  placed  nearer  the  Gunduck.  When  visited  by  Fa  Hian  the  population 
was  small.  In  a  temple  at  this  place  Hiuan  thsang  saw  a  pictiu-e  represent- 
ing the  death  of  Budha. 

t  In  the  Joiunal  of  the  Asiatic  Society,  No.  84,  Dec.  1838,  there  is  an 
analysis  of  the  Paruiibbana-suttan,  by  Tumour.  It  is  the  third  suttan  of  the 
Mahawaggo  in  the  Dighanikayo  of  the  Suttapitako ;  and  Tm-nour  calls  it 
"  perhaps  the  most  interesting  section  in  the  Pitakattayan." 

X  Chunda  was  charged  by  Budha,  who  know  his  intention,  not  to  allow 
any  portion  of  the  pork  to  be  given  to  the  priests  who  accompanied  him,  and 
to  "bury  what  was  left  in  the  ground,  as  he  knew  that  if  any  of  them  partook 
of  it,  disease  would  be  produced. 


344  A    MAXUAL    OF    BUDHISM. 

the  most  intense  suffering.*'  By  his  divine  power  he  subdued  the 
pain,  then  retired  a  little  way  from  the  road,  and  rested  near  the 
foot  of  a  tree,  saying  to  his  attendant,  "  Ananda,  I  am  weary,  I 
wish  to  rest ;  let  the  outer  robe  be  four  times  folded  and  spread 
out."  Soon  afterwards  he  said,  "  Ananda,  I  am  thirsty  ;  I  wish  for 
water,  that  I  may  drink."  This  was  given,  after  which  he  pro- 
ceeded on  his  journey  and  preached  to  the  prince  Pukkusa,  giving 
him  the  benefit  of  the  protective  formulary.  The  prince  presented 
him  with  a  couple  of  robes,  interwoven  with  gold,  that  were  wrap- 
ped about  his  person.  When  he  arrived  at  the  river  Kuknttha  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  powder 
of  m}Tiads  of  the  strongest  elephants,  was  unable  to  move  without 
the  utmost  difficulty,  from  the  time  that  his  body  was  seized  by  the 
disorder.  All  this  was  endured  that  he  might  shew  to  the  young 
the  vanity  of  their  strength,  and  to  those  cleaving  to  existence  the 
sorrow  connected  therewith  ;  and  that  he  might  make  known  to  all, 
that  none  arc  exempted  from  old  age,  decay,  and  death.  Those 
who  hear  of  what  he  suftered  must  lament,  as  those  who  saw  it 
wept ;  nor  can  it  even  be  reflected  upon  without  the  most  profound 
grief.  It  was,  therefore,  to  teach  the  misery  of  existence  to  the 
beings  in  the  world  that  he  said,  "  Ananda,  I  am  faint,  I  am  thirsty, 
I  wish  to  drink,  I  wish  to  lie  down." 

Though  the  whole  distance  that  Budha  had  to  travel  was  only 
about  twelve  miles,  he  was  obliged  to  rest  five-and-twenty  times 
before  he  could  accomplish  the  journey.  At  last,  after  repeated 
efforts,  he  reached  a  mango  grove,  near  Kusinara,  on  which  he 
said  to  Ananda,  "  Speak  in  this  manner  to  the  smith — 'Chunda,  as 
Budha,  from  having  eaten  of  the  pork  you  presented  to  him  will 
attain  nirwana,  you  will  receive  on  this  account  an  immense  reward;' 
and  if  he  should  still  appear  doubtful,  say  to  him  again,  '  Chunda, 

*  Bishop  Smith,  in  his  account  of  a  visit  to  the  temple  of  Ilonan,  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  arc  maintained 
in  a  state  of  plenty,  and  are  invested  with  a  degree  of  sanctity,  as  a  compen- 
sation to  the  si)ccies  for  the  wrongs  inflicted  on  them  by  the  disciples  of 
liudhism,  in  eating  swine's  flesh,  contrary  to  the  primitive  laws  of  ]iudh." 
Tliis  custom  may  have  arisen  from  some  perversion  of  the  legend  contained 
in  the  text. 


VII.    LEGENDS    OF    GOTAMA    BUDHA.  345 

you  Avill  most  certainly  receive  this  reward ;  I  heard  it  from  the 
lord  of  the  universe  ;  it  was  from  the  sacred  mouth  I  received  my 
information.'  Ananda,  there  are  two  offerings  that  will' receive  a 
greater  reward  than  any  other.  Do  you  ask  what  they  are  ?  Before 
the  Tatagata  received  the  incomparable  wisdom,  an  offering  was 
presented  to  him  by  the  daughter  of  Sujata  ;  and  now  before  he  at- 
tains to  the  final  rest  of  nirwana,  another  offering  has  been  made 
by  Chunda.  These  are  the  two  most  estimable  gifts.  The  merit 
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  ffavor  to  the  pork,  so  that 
it  was  in  every  respect  desirable  and  excellent.  On  this  account,  it 
could  not  be  the  pork  that  was  the  real  cause  of  the  illness  of 
Budha.  The  elements  of  his  body  had  become  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  burns  with  more  destructive 
fierceness  ;  or  when  to  a  common  stream  is  added  the  volume  of 
water  poured  down  by  the  raging  storm,  its  course  is  swelled  to  an 
impetuous  torrent ;  or  when  more  food  is  taken  into  the  stomach 
already  filled  to  repletion,  the  eflTects  of  indigestion  are  more  clearly 
developed.  We  must  not  therefore,  blame  the  ordinance  of  alms- 
giving, as  if  this  were  the  cause  of  the  disease. 

After  leaving  the  mango  grove,  Budha  crossed  the  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  lie  down  ;  quickly  place  a  couch  between  two 
sal  trees,  with  the  head  towards  the  north."  After  the  couch  had 
been  placed  as  he  requested,  he  lay  down  upon  it  with  his  head  in 
the  same  direction,  never  to  rise  again  ;  but  he  still  retained  the  full 
possession  of  his  senses.  He  then  addressed  his  faithful  attendant, 
and  said,  "Ananda,  Avere  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  moments  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    BUUHISM. 

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  command,  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  moments  to  hear  bana.' 
On  the  delivery  of  this  message,  the  60,000  princes  of  Malwa,  Avith 
as  many  princesses,  nobles,  and  eminent  ladies,  cried  out,  "  Budha, 
our  king,  will  soon  obtain  nirwana  ;  alas,  our  excellent  Tatagata 
will  soon  be  no  more ;  the  eyes  that  have  looked  upon  all  our  sor- 
rows will  now  become  dim  ! "  Some  tore  their  hair  ;  others  struck 
their  heads  with  their  hands  ;  they  bowed  this  way  and  that,  as  the 
tree  that  has  been  cut  nods  to  its  fall ;  they  threw  themselves  down, 
and  rolled  upon  the  ground  in  every  direction  ;  they  cried  out  aloud  ; 
and  there  was  a  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  from  the  ten  thousand  sakwalas  being 
assembled,  Budha  said  to  Sekra,*  "  Oh,  divine  Sekra  !  my  religion 
will  abundantly  flourish  in  Ceylon  ;  AVijaya  Bahir,  son  of  the  mo- 
narch Siha  Bahu,  will  proceed  thither  from  the  land  of  Lada,  with 
500  nobles,  and  there  remain  ;  therefore,  take  that  prince  and  his 
kingdom  under  thy  special  protection."  In  this  manner  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  furthermore  said  to  them,  "  Priests,  if  ye  have  any 
doubts  as  to  the  doctrines  I  have  taught  you  for  the  space  of  forty- 
five  years,  ye  have  permission  to  declare  them  now  ;  otherwise,  ye 
may  afterwards  regret  that  ye  had  not  the  opportunity  of  stating 
them  whilst  I  was  yet  in  existence  ;  or  if  ye  hesitate  to  make  these 
enquiries  of  me,  make  known  your  doubts  to  each  other."  As  the 
priests  did  not  entertain  any  doubts,  they  remained  silent,  and 
Budha  proceeded,  "  Are  there  no  doubts  that  you  wish  to  have  re- 

*  This  account  does  not  appear  in  Tumour's  analysis  of  the  Parinibbi'ma- 
suttan,  and  is  probably  a  comparatively  modern  interpolation. 


VII.    LEGENDS    OF    GOTAMA    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 
gems  will  still  remain."  Thus  having  spoken,  he  ceased  to  exist. 
(^Milinda  Prasna.) 

When  the  Malwa  princes  heard  of  the  death  of  Budha,  they 
were  for  some  time  overcome  by  grief,  in  which  the  princesses  and 
royal  maidens  partook  ;  but  after  a  little  time,  having  recovered 
from  the  excess  of  their  sorrow,  they  brought  the  finest  cloth,  and 
cotton  a  hundred  times  sifted,  in  which  the  body  of  the  sage  was 
enwrapped.''"  First  there  was  a  fold  of  cloth,  and  then  a  layer  of 
cotton,  alternately,  until  a  thousand  folds  had  been  completed.  For 
this  purpose  600  bales  of  cloth,  and  500  bales  of  cotton  were  pre- 
sented by  the  princes.  The  first,  second,  third,  fourth,  fifth  and 
sixth  days  were  occupied  in  the  presenting  of  ofierings  and  the 
preparing  of  the  place  where  the  body  was  to  be  burned.  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  oifered  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  ofiered  their  own  coronation-hall,  which  was  decorated 
with  the  utmost  magnificence,  and  the  body  of  Budha  being  de- 
posited in  a  golden  sarcophagus;]:  filled  with  sweet-scented  oil,  it 
was  placed  upon  a  pyre  of  sandal-wood,  120  cubits  high.§     When 

*  A  pine  tree  was  amiually  wrapt  up  in  wool  by  the  priests  of  Cybele,  and 
with,  great  solemnity  carried  into  the  temple  of  the  goddess,  in  memory  of 
her  wrapping  up  in  the  same  mamier  the  dead  body  of  Atys,  and  carrying  it 
to  her  cave. 

t  We  learn  from  Homer  that  the  custom  of  burning  the  dead  was  in  use 
before  the  Trojan  war.  The  Jews  burnt  many  spices  at  the  funerals  of  their 
great  men,  but  the  bodies  were  interred. — 2  Chron.  xvi.  14 ;  xxi.  19  ;  Jer. 
xxxiv.  5.  It  is  said  that  when  Gamaliel,  the  son  of  Simeon,  was  buried, 
Onkelos  burnt  seventy  pounds  of  franldncense  upon  his  sepulchre.  The 
funeral  pile  of  the  emperor  Severus,  erected  near  the  city  of  York,  was  one 
of  the  most  magnificent  of  which  we  have  any  record.  Plmy  complains  that 
the  people  bestowed  frankincense  in  heaps  for  the  funeral  pile  of  the  dead, 
whilst  they  gave  only  a  few  crumbs  when  they  made  an  offering  in  the 
temple. — Nat.  Hist.  xii.  18. 

X  According  to  the  Parinibbana-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  themselves  conveyed  it  to  a  spot  at  the  eastern  side  of  the  city. 

§  The  funeral  pile  erected  by  Alexander  for  Hephaestion  was  130  cubits 
high  ;  and  the  cost  of  the  whole  funeral  v.-as  more  than  12,000  talents. — Died. 
Sic.  xvii.  12. 


348  A    MANUAL    OF    BUDIIISM. 

all  was  properly  prepared,  the  four  principal  kings  of  Malwa,  who 
had  previously  purified  themselves  and  put  on  new  robes,  took  fire 
in  their  hands  and  applied  it  to  the  pyre,  but  it  would  not  ignite. 
The  other  princes,  in  sections  of  two  and  two,  took  golden  fans,  by 
Avhich  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  informed  them  that  no  one  but  Maha-kasyapa 
had  the  power  to  bring  about  the  ignition,  and  that  therefore  it  was 
in  vain  to  apply  the  fire  until  his  arrival.  The  princes  enquired, 
"  Is  that  venerable  personage  dark  or  fair,  tall  or  short,  is  he  a 
powerful  priest  ?  Should  he  be  like  our  Budha,  we  shall  have  no 
loss  from  his  attainment  of  nirwana."  At  this  time  Maha-kasyapa 
was  already  on  his  way  from  Pawa  to  Kusinara ;  and  when  the 
princes  heard  from  what  direction  he  was  to  be  expected,  they  took 
flowers  and  lamps  and  went  to  meet  him,  Avhilst  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."— II.  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  coffin,  when  the  feet  arc 
luicovercd,  and  each  in  rotation  lays  hold  of  the  two  great  toes,  and  begs 
pardon  for  any  offence  given  to  the  deceased,  and  requests  a  favourable  men- 
tion of  them  in  the  next  world." — The  Jew. 


VII.    LEGENDS    OK    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  first.  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  them  by  repeat- 
ing the  four  truths  and  the  three  signs.  By  the  power  of  the 
dewas,  the  pj're^'  ignited  spontaneously.  The  skin,  flesh,  and  veins 
of  the  body  were  entirely  consumed,  so  that  not  even  the  ashes 
were  left;  but  the  other  parts  of  the  body  sent  forth  a  delightful 
perfume,  and  afterwards  remained  like  a  heap  of  pearls.  The 
principal  relics  were  the  four  teeth,  the  two  cheek-bones,  and  the 
skull. 

To  extinguish  the  fire  a  rain  came  down  from  the  sky,f  gradually 
increasing  in  size,  though  at  first  it  was  merely  like  a  mist;  water 
also  arose  from  the  earth,  and  was  showered  from  the  sal  trees  in 
the  garden.  Though  the  heat  was  so  great,  not  a  branch,  or  leaf, 
or  flower,  in  the  trees  around  was  in  the  least  scorched  ;  the  ants, 
beetles,  spiders,  and  other  insects  in  the  wood,  as  the  flre  increased, 
were  sent  forth  without  harm,  just  as  if  a  gentle  breeze  had  borne 
them.  The  princes  examined  the  ashes  with  rods  made  of  ivory, 
searching  everywhere,  that  the  whole  of  the  relics  might  be  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  ornamented  in  a  proper  manner,  and  con- 
centric circles  of  guards  were  placed  around  it.  It  was  feared  by 
the  Malwa  princes  that  when  the  other  monarchs  of  Jambudwipa 
heard  of  the  death  of  Budha  they  would  send  and  take  away  the 

*  An  old  priest,  who  had  travelled  extensively  upon  the  continent  of 
India,  informed  me  that  a  brand  taken  fi-om  this  pyre  was  afterAvards  wor- 
shipped at  Juggernaut.  This  remark  is  worthy  of  notice,  as  it  is  well  known 
that  the  temple  at  this  place  is  supposed,  from  the  cUstinctions  of  caste  being 
abolished  by  the  pilgrims  when  withui  its  precincts,  to  he  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  prevailed  ex- 
tensively in  that  province. 

t  When  the  vast  pile  of  wood  collected  for  the  burning  of  Croesus  was 
already  kindled,  and  the  victim  beyond  the  reach  of  human  aid,  Apollo  sent 
a  miraculous  rain  to  preserve  him.— Herod,  i.  84  ;  Ktesias,  Persica,  c.  4. 


350  A    MAXUAT,    OF    BTTDHISM. 

relics  by  force,  which  would  be  a  great  loss  to  their  city ;  and  it 
was  to  guard  them  from  such  spoliation  that  the  armies  were  placed. 
When  the  nobles  of  Ilajagalia  heard  of  what  had  taken  place, 
they  thought  within  themselves,  "  Among  all  those  who  are  yet 
subject  to  birth,  there  is  no  one  equal  to  Ajasat,  our  king.  When 
he  hears  of  the  death  of  Budha,  his  breast  will  cleave  in  two  from 
the  greatness  of  his  grief.  We  must  therefore  try  to  save  him  from 
so  great  a  calamity."  They,  therefore,  prepared  three  coffers,  in 
Avhich  they  put  many  sweet  substances.  They  then  went  to  the 
king  and  said,  after  saluting  him,  "Sire,' we  have  something  to 
mention,"  and  when  he  gave  them  permission  to  proceed,  a  noble, 
who  had  put  aside  his  ornaments  and  cut  off  his  hair,  looked  in  the 
direction  of  Kusinara,  and  said,  "  There  is  no  one  in  the  wdiole 
world  free  from  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 
1G,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  benefits  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  from  your  heart."  AVeeping  bitterly 
he  proceeded,  "  Until  this  time  I  have  heard  of  your  going  from 
place  to  place,  attended  by  your  priests  ;  now  it  is  different."  The 
king  repeated  the  virtues  of  Budha  in  sixty  stanzas,  when  he  thus 
reflected  : — "  It  is  of  no  benefit  to  indulge  my  sorrow  in  this  man- 
ner;  the  ruler  of  the  world  must  have  left  relics;  I  will  go,  and 
endeavour  to  secure  some  of  theni  as  my  own."  He,  therefore, 
sent  ambassadors  to  the  Malwa  princes  with  letters,  of  which  this 
was  the  style  : — "  Most  fortunate  princes,  Budha  was  a  king  ;  I 


VII.    LEGENDS    OF    GOTAMA    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  time  when  he  attained  the  Budhaship  he  went  to  my  father's 
city,  and  after  he  had  attained  it,  he  again  went  there,  and  said 
bana  to  1 1 0,000  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  some  relic  of 
his  body,  now  that  he  has  attained  nirwana  ;  and  I  request  that  a 
dhatu  be  sent  to  me,  in  order  that  I  may  place  it  in  a  dagoba,  and 
worship  it."  But  immediately  after  Ajasat  had  dispatched  this 
letter,  he  collected  an  army,  and  went  in  person,  that  if  necessary 
he  might  take  the  relic  by  force. 

The  Sakya  princes  of  Kapila,  the  princes  of  Wisala,  the  princes 
of  Allakappa,  the  princes  of  Ramagama,  the  brahmans  of  Wettha- 
dipa,  and  the  Malwa  princes  of  Pawa,  when  they  heard  of  the  death 
of  Budha,  severally  collected  armies,  and  went  to  Kusinara  that 
they  might  obtain  a  portion  of  the  relics.  The  seven  kings  having 
encircled  the  city,  sent  to  the  princes  of  Kusinara,  to  say,  "  We 
demand  a  portion  of  the  relics,  or  we  warn  you  to  prepare  for  battle." 
The  Malwa  princes  replied,  "  Budha  received  nirwana  in  our  city ; 
we  did  not  invite  him  to  come  ;  he  came  of  his  own  accord ;  the 
dhatu  are  therefore  ours  by  rightful  inheritance.  There  is  nothing 
in  the  whole  world  so  precious  as  the  relics  of  Budha  ;  we  will  give 
our  lives  rather  than  yield  them  up  to  another."  Upon  hearing 
this,  the  seven  kings  prepared  to  fight,  but  the  princes,  still  without 
fear,  said  "  You  are  not  the  only  persons  who  have  received  the 
breast  of  the  mother  ;  we  also  are  men,  and  have  become  strong  ; 
it  is  not  we  who  seek  the  battle,  but  those  who  have  approached 
our  gate."  In  the  event  of  a  battle,  the  princes  of  Kusinara  must 
necessarily  have  conquered,  as  their  city  was  defended  by  an  infinite 
number  of  dewas,  from  its  being  the  depository  of  the  precious 
relics. 

At  this  critical  moment,  the  brahman  Droha  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  first 
they  paid  no  attention,  but  at  the  end  of  the  second  stanza,  they 
said  to  each  other,  "  How  like  the  voice  of  our  teacher,"  and  then 
listened  in  silence.     Nearly  all  present  had  been,  at  one  time  or 


352  A    MANUAL    OF    BUDHISM. 

other,  the  pupils  of  Droha.  When  he  perceived  that  their  attention 
was  secured,  he  said,  "  All  je  kings,  hear  what  I  say  ;  our  departed 
lord,  in  the  Kshanti  and  Dharmmajiala  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  attempt  to 
seize  his  relics.  Be  at  peace  among  yourselves,  and  dividing  the 
relics  into  eight  portions,  let  each  take  one,  and  retire  to  your  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,  from  being  overcome  with  sorrow,  pri- 
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  each  of  the  kings  he  gave  two  measures.  But  Sekra  inter- 
fered, and  enquired  who  was  to  possess  the  tooth  from  the  right 
side  of  the  sacred  mouth  ;  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  conclusion  the  brahman  felt  in  his  hair  for  the  tooth,  but  it 
had  gone  ;  and  he  was  ashamed  to  ask  any  one  about  it,  because  he 
had  obtained  it  treacherously  ;  he  therefore  requested  as  his  share 
of  the  spoil,  the  golden  vessel  in  which  the  relics  had  been  measured, 
which  was  presented  to  him. 

The  princes  of  Pittali,  on  hearing  of  the  death  of  Budha,  sent  to 
demand  a  portion  of  the  relics,  but  the  seven  kings  replied  that 
they  were  already  distributed,  at  the  same  time  giving  them  per- 
mission to  take  the  ashes  of  the  pyre.  At  first  they  were  reluctant 
to  accept  this  as  their  portion,  but  as  they  were  unable  to  contend 
with  so  many  powerful  kings,  they  went  to  the  place  of  burning, 
and  reverently  collected  the  ashes. 

The  relic  received  by  Ajasat  was  taken  by  him  to  Rajagaha,  with 
a  magnificent  procession,  and  a  powerful  guard  ;  and  as  they  pro- 
ceeded leisurely  from  place  to  place,  that  the  necessary  preparations 


VII.    LEGENDS    OF    GOTAMA    BUDHA.  353 

might  be  made  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  might 
benefit  by  the  numerous  offerings  that  were  made  to  it ;  but  for  this 
declaration  96,000  persons  went  to  hell.  When  the  rahats  saw  in 
what  manner  the  people  were  endangered,  they  requested  Sekra  to 
cause  the  king  to  hasten  the  passage  of  the  relics  to  Rajagaha  ;  but 
the  dewa  replied,  "  Among  all  those  who  are  yet  unpurified,  there 
is  no  one  so  powerful  as  Ajasat ;  he  will  not  pay  any  attention  to 
what  I  say  ;  but  I  will  try  to  overcome  him  by  a  stratagem.  I  will 
cause  the  yakas  to  send  a  sickness  among  his  attendants  ;  and  you 
who  are  rahats  can  go  to  the  monarch,  and  tell  him  that  as  the 
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  Allakappa,  llamagama,  and  Wethadipa,  at 
cities  of  the  same  name  ;  the  Malwa  princes  at  Pawa ;  and  the 
Mallian  princes  of  Kusinara,  at  Kusinara ;  and  for  the  vessel  in 
which  the  relics  were  measured,  and  the  ashes  of  the  funeral  pyre, 
dagobas  were  erected  by  the  brahman  and  the  princes  of  Pittali. 
(  TJiupa-ioansa.') 

There  have  been  various  opinions  as  to  tlie  age  in  which 
Gotania  lived  ;*  but  the  era  given  by  the  Singhalese  authors 
is  now  the  most  generally  received.  According  to  their  chro- 
nology, he  expired  in  the  year  that  according  to  our  mode 
of  reckoning  would  be  B.C.  543,  in  the  eightieth  year  of  his 
age.  This  was  a  period  pregnant  with  events  of  great  im- 
portance in  the  western  world. f 

*  Professor  Wilson,  in  the  Oriental  Magazine  for  1825,  quotes  no  less  than 
eleven  authorities,  every  one  of  which  establishes  the  era  of  Budha  more 
than  lOOO  years  B.C.,  and  five  other  authorities  make  it  above  800  years  b.c, 
— Col.  Sykes  ;  .Journ.  Royal  As.  Soc.  No.  xii. 

t  In  proof  of  this  assertion,  we  may  enumerate  the  following  events,  nearly 
all  of  which  are  mentioned  by  Grote  (History  of  Greece)  as  coming  within 
the  period  that  includes  the  lifetime  of  Gotama.     The  taking  of  Jerusalem 

A  A 


354  A    MANUAL    OF    BUDIIISM. 

In  adopting  the  names  Gotama  and  Budlia  to  designate 
the  great  sage,  I  have  taken  the  most  simple  form  of  the 
■words.  From  the  failure  of  the  attempts  that  have  been  re- 
cently made,  in  the  translations  from  other  languages,  to 
write  proper  names  as  nearly  as  possible  according  to  the 
pronunciation  of  the  original  word,  I  have  been- led  to  adopt 
an  opposite  course ;  but  the  native  authors  use  so  many  dif- 
ferent modes  of  writing  the  name  of  the  same  person  or 
place,  that  in  some  instances  I  have  found  it  exceedingly 
difficult  to  preserve  uniformity.  I  have  generally  inclined 
to  the  Sanskrit  form,  in  the  principal  words,  as  being  at  once 
the  most  simple  and  the  best  known.  The  name  of  the 
founder  of  Budhism  has  been  spelled  by  European  authors 
in  the  following  modes,  and  probably  in  many  others  that 
have  not  come  under  my  notice  : — Fo,  Fod,  Foe,  Fohe,  Fohi, 
Fho,  Fuh,  Futh,  Pot,  Pott,  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,  Buddow,  Budhow,  Bud- 
hoo,  Budsdo,  Buhda,  Boudha,  Eoudhu,  Boudhoo,  Bouddha, 
Bouddhu,  Boutta,  and  Bouddho.  The  form  Buddha  is  etymo- 
logically  the  most  correct.*  The  name  Gotama  is  a  patro- 
nymic ;  in  Chinese,  it  is  Kiu  tan ;  in  Tibetan,  Geoutam ; 
and  in  ISIanchou  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  okl  routine  of  the  Egyptian  kings,  and  the  disjilay  of 
a  new  policy  towards  foreigners  by  Psammetichus ;  the  reformation  of  Zo- 
1  aster;  the  subjugation  of  the  Asiatic  Greeks  by  Lydia  and  Persia;  the 
combined  action  of  the  large  mass  of  Greeks  under  Sparta  ;  the  first  diffu- 
sion and  potent  influence  of  distinct  religious  brotherhoods,  mystic  rites,  and 
expiatory  ceremonies  ;  the  agency  of  the  Orphic  sect ;  the  founding  of  the 
most  distant  colony  of  the  Greeks  in  the  western  regions,  JNlassalia ;  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  Pcisistratus  ;  the  first  application  of  writing  to  the  poems  of 
the  Greeks,  and  the  rise  of  their  first  prose  writer,  Pherckydcs,  of  Syros  ; 
and  the  beginning  of  the  exquisite  statuary  and  architecture  of  the  Greeks. 
*  Much  erroneous  s])eculation  has  originated  in  confounding  Eudha,  the 
son  of  Soma,  and  regent  of  the  planet  Mercury,  "  he  Avho  knows,"  the  in- 
telligent, with  Buddha,  any  deified  mortal,  or  "  he  by  whom  truth  is  known." 
— Wilson's  Vishnu  Piuuna, 


VII.    LEGENDS    OF    GOTAMA    BUDHA.  355 

word  Sakya  has  been  already  explained,  page  133.  There 
are  several  legends  to  acconnt  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  aniirta,  a  word  which  signifies 
deatliless,  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  known  as  Budhisni  was  a  prince,  and  that  he  was  born 
in  the  region  called  Magadha ;  but  the  illustrious  genealogy 
that  he  has  received  is  less  to  be  relied  upon,  and  it  is  evi- 
dent that  the  dominions  of  his  father  were  circumscribed. 
Setting  aside  the  miraculous  events  that  are  said  to  have  been 
attendant  upon  his  infancy  and  youth,  and  the  enormous  ex- 
aggerations that  are  manifest  in  almost  every  sentence,  there 
runs  through  the  narrative  a  semblance  of  reality  ;  and  the 
reasons  why  he  renounced  the  world,  the  austerities  he  prac- 
ticed in  the  wilderness,  and  his  warfare  with  the  powers  of 
evil,  have  a  parallel  in  the  history  of  almost  every  ascetic 
saint  whose  life  has  been  recorded.  In  some  accounts,  each 
onset  of  Wasawartti  Mara  is  said  to  have  been  repelled  by 
one  particular  paramita  virtue,  the  whole  of  the  ten  being 
taken  in  order. 

I  have  not  met  with  any  eastern  work  that  is  exclusively 
confined  to  the  biography  of  Gotama,  or  that  professes  to 
present  it  in  its  completeness.  The  incidents  of  his  early 
life  are  repeated  again  and  again,  in  nearly  the  same  order, 
and  with  little  variety  of  expression ;  but  after  he  has 
assumed  the  high  office  of  the  Budha,  the  consecutiveness  of 
the  narrative  ceases  ;  and  in  the  arrangement  of  the  preced- 
ing legends,  I  have  had  to  exercise  my  own  judgment  as  to 
the  order  in  which  they  ought  to  appear.  It  is  only  occa- 
sionally that  an  allusion  is  given,  serving  as  a  guide  to  the 
chronology  of  the  event.  The  following  extract  from  the 
Sadharmmaratnakare  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    BL'DIIISM. 

year  of  his  Budhaship,  Gotama  'v\'as  at  Isipatana,  near  Be- 
nares ;  the  second,  third,  and  fourth,  at  "Weluwana,  near  Ra- 
jagaha  ;  the  fifth,  in  the  Kutagara  hall,  near  'SVisala  ;  the 
sixth,  in  the  garden  Kosambiya,  near  Kosambae  ;  the  seventh, 
in  the  garden  Pundarika,  in  the  dowa-loka  of  Sekra ;  the 
eighth,  at  the  rock  Sungsumara  (said  by  Turnour  to  be  sy- 
nonymous with  KapilaAvastu)  ;  the  ninth,  in  the  garden  Gho- 
sika,  near  Kosambse  ;  the  tenth,  in  a  cave  at  the  foot  of  a 
sal  tree,  in  the  forest  of  Parali ;  the  eleventh,  in  a  garden 
belonging  to  the  brahman  village  of  Nalaka ;  the  twelfth,  in 
the  hall  Naleru,  near  the  braliman  village  of  Weranja;  the 
thirteenth,  at  the  rock  Cheliya,  on  the  invitation  of  the 
dewa  who  inhabited  it ;  the  fourteenth,  at  the  Jetawana 
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  the  Weluwana  wihara;  the  six 
following  years  in  the  mansion  called  Migaramatu,  pre- 
sented to  him  by  Wisakha  ;  after  which  he  had  no  fixed  re- 
sidence, but  went  about  from  place  to  place,  preaching  the 
bana,  and  spreading  his  religion."  This  account  appears  to 
be  taken  from  Budhagosha's  Commentary  on  the  Budha- 
wansa.  It  is  elsewhere  stated  that  he  sojourned  at  Sewet  for 
the  space  of  nine  years,  and  at  Saketu  sixteen. 

In  the  twenty-ninth  year  of  his  age,  Gotama  became  a  re- 
cluse ;  six  years  elapsed  between  this  period  and  liis  attain- 
ment of  the  Budhaship  ;  and  he  continued  in  the  exercise  of 
its  privileges  forty-five  years.  His  first  visit  to  Ceylon  is 
represented  as  having  taken  place  in  the  ninth  month  after 
he  became  Budha.  This  legend  does  not  appear  in  the  re- 
gular order  of  the  narrative,  in  any  of  the  native  Avorks  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 


Til.    LEGE^'D3    OF    GOTAMA    BUDHA.  357 

of  the  IMdo  (from  leaves  81  to  298)  is  entitled  in  Sanskrit 
A'rya  Langkavatara  maha  yana  sutra.  A  venerable  sutra  of 
high  principles  (or  speculation)  on  the  visiting  of  Lanka. 
This  was  dehvered  at  the  request  of  the  lord  of  Lanka,  by 
Shakya,  when  he  "was  in  the  city  of  Lanka,  on  the  top  of  the 
Malayar*  mountain,  on  the  sea  shore,  together  with  many 
priests  and  bodhisatwas.  It  was  in  a  miraculous  manner  that 
Shakya  visited  Lanka.  It  is  evident  from  the  text  that  both 
the  visitors  and  the  pretended  master  of  Lanka  are  fancied 
beings  ;  but  there  is  in  the  Langkavatara  sutra  a  copious  ac- 
count of  the  Budhistic  metaphysical  doctrine,  with  some  dis- 
cussion on  each.  From  leaves  298  to  456  there  is  again  an 
explanation  of  the  Langkavatara  sutra,  contaiaing  (as  it  is 
stated)  the  essence  of  the  doctrine  of  all  the  Tathagatas. 
The  Langkavatara  sutra  was  translated  by  order  of  the  Ti- 
betan king  R.al-pa-chan,  in  the  ninth  century.  No  Indian 
pandit  is  mentioned.  It  is  stated  only  that  it  was  translated 
by  Lotsava  Gelong,  who  added  also  the  commentary  (which 
must  be  the  last  part  of  the  above-mentioned  sutra)  of  a 
Chinese  professor  or  teacher,  called  Wen-hi."  It  is  stated  by 
Hodgson  that  the  Langkavatara  is  regarded  by  the  ISTepaulese 
as  the  fourth  dliarmma.  "  The  fourth  (dharmma)  is  the 
Lancavatar,  of  3000  slocas,  in  which  it  is  written  how  Ha- 
vana, lord  of  Lanca,  ha^dng  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 ;  %  or  to 
the  Chinese,  as  we  learn  from  Eemusat,  Klaproth,  and  Lan- 
dresse.§     The  sacred  books  of  Biu-ma,  Siam,  and  Ceylon,  are 

*  Malaya  is  said  by  Professor  Wilson  to  be  the  southern  portion  of  the 
"Western  Ghauts. 

t  Asiatic  Researches,  vol.  xx. — Journal  Bengal  As.  Soc.  passim. 

%  Illustrations  of  the  Literature  and  Religion  of  the  Buddhists,  by  B.  H. 
Hodgson,  Esq.,  B.c.s.     Serampore,  18-11. 

§  Foe  ICoue  Ki,  ou  Relation  des  Royaumes  Bouddhiques  :  Voyage  dans  la 
Tartaric,  dans  I'Afghanistan  et  dans  I'lnde,  execute  a  la  fin  du  IVe  Siecle, 
par  Chy  fa  hian.  Traduit  du  Chinois  et  commente  par  M.  Abel  Remusat. 
Ouvrage  posthume,  re^m,  complete,  et  augmente  d'eclaircissements  nouveaux, 
par  MM.  Ivlaproth  et  Landresse  :  Paris,  1836. 


358  A    MANUAL    OF    BUDHISM. 

identically  the  same.  The  ancient  literature  of  the  Budhists, 
in  all  the  regions  where  this  system  is  professed,  appears  to 
have  had  its  origin  in  one  common  source ;  but  in  the  ob- 
servances of  the  present  day  there  is  less  uniformity ;  and 
many  of  the  customs  now  followed,  and  of  the  doctrines 
now  taught,  would  be  regarded  by  the  earlier  professors  as 
perilous  innovations. 

I  am  tempted,  by  an  almost  irresistible  impulse,  to  enter 
upon  an  extended  examination  of  the  personal  character  of 
Gotama,  and  of  the  religious  system  he  established.  But  I 
forbear.  The  task  I  have  undertaken  is  rather  to  impart  in- 
formation, than  to  assume  the  office  of  an  expositor  or  con- 
troversialist. There  is,  nevertheless,  sometliing  almost  over- 
powering in  the  thought,  that  he  was  the  means  of  producing 
a  moral  revolution  more  imjDortant  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  little  regarded ;  but 
the  time  is  coming  when  it  will  engage  the  attention  of  our 
hiarhest  orders  of  intellect.  With  the  founders  of  other 
creeds,  and  of  other  monastic  orders,  and  of  other  philoso- 
phical systems,  Gotama  will  have  to  be  compared  ;  nor  must 
such  beings  as  Melampus,  Empedokles,  and  Apollonius,  who, 
like  himself,  are  invested  with  a  shadowy  existence  and  par- 
took of  supernatural  powers,  be  overlooked.  Though  the 
great  sage  of  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. 

I.    THE    SUPREMACY  OF  BUDHA. II.    HIS    MANHOOD. III.    HIS  APPEARANCE   AND 

STATURE. IV.    HIS    MANNER   OF   WALKING. V.    THE   BEAUTIES    OF    HIS    PER- 
SON.  ^VI.    HIS    DEPORTMENT  AND   VIRTUES. Til.    HIS    KINDNESS. — VIII.  THE 

MANNER      IN     WHICH     HE      SAID     BANA. — IX.     HIS     SUPERNATURAL     ENDOW- 
MENTS. 

The  Budhas  are  regarded  by  tlieir  adherents  as  the  greatest 
of  beings.  The  praises  they  receive  are  of  the  most  extrava- 
gant description ;  and  all  the  excellencies  that  the  most  fertile 
imagination  can  invent  have  been  applied  to  them,  in  setting 
forth  the  beauty  of  their  persons,  the  propriety  of  their  de- 
portment, the  kindness  of  their  disposition,  or  the  greatness 
of  their  powers.  The  first  sentence  in  all  the  61a  books 
written  in  Ceylon  is  as  follows : — Namo  tassa  bhagawato 
arhahato  samma  sambhuddassa.  Bhagawato,  the  virtuous, 
the  meritorious  ;*  arahato,  the  perfectly  pure,  from  having 
overcome  all  sensuousness  ;  sanuna,  in  a  proper  manner ; 
sambhuddassa,  he  who  has  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- 
tellect, than  in  any  of  the  precedmg  statements.      But  they 

*  The  Brahmans  give  to  this  word  a  more  recondite  signification.  "  The 
word  Bhagavat  is  a  convenient  form  to  be  used  in  the  adoration  of  that  su- 
preme being,  to  whom  no  term  is  applicable ;  and  therefore  Bhagavat  ex- 
presses that  supreme  spirit,  which  is  individual,  almighty,  and  the  cause  of 
causes  of  all  things.  The  letter  Bh  implies  the  cherisher  and  supporter  of 
the  universe.  By  ga  is  understood  the  leader,  impeller,  or  creator.  The 
dissyllable  Bhaga  indicates  the  six  properties,  dominion,  might,  glory,  splen- 
dour, wisdom,  and  dispassion.  The  pui-port  of  the  letter  va  is  that  elemental 
spirit  in  which  all  beings  exist,  and  wliich  exists  in  all  thuigs. — Wilson's 
Vishnu  Purtuia. 


360  A    MANUAL    OF    BUDHISM. 

are  consisKnit  in  their  wildncss  ;  and  if  the  honours  bestowed 
upon  J3udha  arc  legitimately  given,  the  rest  of  the  story  may 
follow  as  a  matter  of  course.  We  have  here  a  phase  of  mind 
that  outstrips  the  utmost  extravagancies  of  our  own  legends. 
The  old  monks  have  transmitted  to  us  many  most  Avondrous 
stories ;  but  their  most  elaborated  menologies  must  yield  the 
palm  to  the  narrative  we  have  received  of  the  prowess  of 
Gotama, 

Yet  the  relation  has  a  melancholy  interest,  as  it  may  be  re- 
garded as  the  prime  effort  of  the  mind  of  heathendom  to 
present  a  faultless  and  perfect  character.  It  is  the  eastern 
beau  ideal  of  that  which  is  the  most  beavitiful,  and  praise- 
w^orthy,  and  great.  There  are,  confessedly,  some  features 
that  we  are  called  upon  to  admire  ;  but  the  folly  in  some  in- 
stances, and  the  absurdity  in  others,  mark  the  whole  to  bo 
"  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  Brahma  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  collyrium  of  the  world  ;  the  ambrosia  of  the  Avorld  ; 
the  treasure  of  the  world  ;  the  magical  jewel  of  the  world  ;  stronger 
than  the  strongest ;  more  merciful  than  the  most  merciful ;  more 
beautiful  than  the  most  beautiful ;  having  more  merit  than  the  most 
meritorious ;  more  powerful  than  the  most  powerful ;  he  who  enables 
the  being  Avho  only  softly  pronounces  his  name,  or  who  gives  in 
his  name  only  a  small  portion  of  rice,  to  attain  nirwana.  The  eye 
cannot  sec  anything ;  nor  the  car  hear  anything  ;  nor  the  mind 
think  of  anything,  more  excellent,  or  more  worthy  of  regard  than 
lUidha. 


VIII.    DIGNITY,    VIETTJES,    AND    POWEES    OF    BUDHA.         361 

The  following  declaration,  which  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 
millapeds  ;  among  those  that  have  rupa,  organized  bodies,  or  those 
that  are  arupa,  incorporeal.  He  who  trusts  in  Budha  relies  upon 
him  who  is  supreme ;  and  he  who  trusts  in  the  supreme  will  receive 
the  highest  of  all  rewards.  No  one  has  been  my  teacher  ;  there  is 
none  like  me ;  there  is  no  one  who  resembles  me,  whether  among 
dewas  or  men." 

Were  a  being  possessed  of  all  wisdom  to  repeat  during  an  entire 
kalpa  the  praises  of  Budha,  he  would  not  be  able  to  declare  the 
whole.  There  are  beings  that  are  sentient,  and  beings  that  are  not 
sentient ;  of  these  two  classes,  the  sentient  is  the  chief.  There  are 
two  classes  of  sentient  beings,  animals  and  men ;  of  these  two 
classes,  man  is  the  chief.  There  are  two  classes  of  mankind,  the 
male  and  the  female ;  of  these,  the  male  is  the  chief.  There  are 
two  classes  of  males,  those  who  have  fixed  habitations  and  those 
who  have  none  ;  of  these  the  men  who  have  no  fixed  habitation  are 
the  chief.  Of  those  who  have  no  fixed  habitation,  the  priests,  the 
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  immensely  great ;  I  have  been  thinking 
that  if  there  were  books  written  that  contained  a  perfect  account  of 
the  whole,  they  would  form  a  heap  that  would  reach  to  the  brahma- 
lokas."  "Friend,"  replied  the  superior  priest,  "by  so  saying  you 
lower  the  dignity  of  our  great  monarch  ;  such  a  comparison  appears 
only  like  a  mockery."  The  other  priest  then  said,  "  I  spoke  ac- 
cording to  the  extent  of  my  knowledge  ;"  and  as  he  had  not  said 
it  with  the  intention  of  being  disrespectful,  but  had  spoken  it  out 
of  a  heart  filled  with  affection  for  Budha,  the  superior  priest  forgave 
him. 

The  lofty  Maha  Meru  may  be  reflected  in  a  mirror  ;  by  putting 
out  one  finger,  it  may  be  said  that  the  six  dewa-lokas  are  there  ;  a 
sign  may  be  made  to  indicate  that  the  sixteen  brahma-lokas  are  in 
such  a  direction ;  taking  up  as  much  earth  as  is  carried  in  the 
mouth  of  a  white  ant,  it  may  be  said  that  the  earth  is  like  that ;  a 

*  "  Of  created  thintrs,  the  most  excellent  arc  those  that  arc  animated;  of 
the  animated,  those  which  subsist  by  intelligence  ;  of  the  intelligent,  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  appearance  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  palas,  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  child- 
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  something  in  return  that 
would  be  of  double  the  value  ;  and  after  meditating  upon  the  subject 
some  time,  he  wrote  upon  a  leaf  of  gold  that  a  supreme  Budha  had 
appeared,  at  the  same  time  setting  forth  his  virtue  and  power.  This 
leaf  he  enclosed  in  rich  caskets,  and  sent  it  upon  an  elephant  to 
Kashtawahana  ;  and  when  the  king  of  that  country  received  the  in- 
formation it  contained,  he  rejoiced  greatly,  and  sent  an  ambassador 
to  Budha,  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  comparison  taken  from  any  object 
existing  in  any  of  the  three  times,  present,  past,  or  future,  nor  in 
any  of  the  three  worlds ;  it  is  incomparable,  unspeakable,  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 


VIII.    DIGNITY,    VIHTUES,    AND    POWERS    OF    BUDHA.         363 

be  shaken  by  the  wind,  and  its  summit  may  be  gradually  attained ; 
but  the  three  gems  are  firm  and  immoveable.  It  cannot  be  com- 
pared, as  to  ponderosity,  with  Maha  Meru  ;  because  the  solid 
inches  in  the  mass  of  this  mountain  can  be  computed,  and  at  the 
end  of  the  kalpa  it  will  be  destroyed  ;  but  the  excellence  of  the 
three  gems  is  incalculable,  and  they  are  indestructible.  It  cannot 
be  compared,  as  to  depth,  with  the  great  ocean  ;  because  at  the  ap- 
pearance of  the  seventh  sun  its  waters  will  be  dried  up ;  but  the 
excellence  of  the  three  gems  is  xmfathomable.  It  cannot  be  com- 
pared as  to  number,  with  the  stars  ;  because  the  size  of  the  heavens 
in  which  the  stars  appear  can  be  told ;  but  the  excellence  of  the 
three  gems  cannot  be  computed. 

The  rishis  may  tell  the  number  of  inches  in  the  sky,  the  number 
of  drops  in  the  ocean,  and  the  number  of  atoms  in  Maha  Meru  ; 
they  may  hide  the  earth  by  the  tip  of  the  finger ;  and  they  may 
shake  the  vast  forest  of  Himala,  with  all  its  high  mountains,  as  by 
a  cotton  thread ;  but  there  is  no  being  in  the  wide  universe  who 
has  the  hand  of  energy  by  which  he  can  swim  to  the  opposite  side 
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  gems  during  the  years  of  a 
maha  kalpa,  even  in  this  period  the  whole  would  not  be  declared. 
Were  he  to  collect  a  mighty  assemblage  of  leaves,  and  to  WTite  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-jnargga-sanne.  Pujdwaliya. 
Sadharmmaratnakdre.) 

2.  The  Manhood  of  Budha. 
Though  possessed  of  all  this  supremacy,  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 


3G4  A    MANUAL    OF    BUDIIISM. 

cause  of  a  similar  description,  he  receives  the  supreme  Budhaship  as 
a  man,  born  from  the  womb. 

The  body  of  Budha  was  subject  to  pain  and  disease,  and  it  was 
argued  by  the  king  of  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  karma  of  iirevious  births  is  only  one.  All 
the  pain  felt  by  Budha  was  from  some  present  cause,  or  from  the 
contrivance  of  others.  Thus  the  harvest  may  be  poor,  from  the 
badness  of  the  seed,  witliout  any  fault  whatever  on  the  part  of  the 
liusbandman.  When  a  stone  is  thrown  into  the  air,  it  falls  on  the 
ground,  not  from  any  previous  karma,  but  naturally,  from  a  cause 
then  present.  The  purest  vessel  may  have  poison  put  within  it. 
And  when  the  earth  is  cleared  and  ploughed,  it  is  not  from  any  pre- 
vious karma  that  it  is  thus  lacerated,  nor  from  any  appointment  of 
its  own ;  but  from  the  will  of  another.  In  like  manner,  the  pain 
felt  by  Budha  was  without  any  cause  on  his  part ;  it  came  naturally 
from  some  cause  then  present,  or  from  the  contrivance  of  some 
other  person.     {Milinda  Prasna.) 

3.   The  Aj)pearance  and  Stature  of  Budha. 

Budha  is  sometimes  said  to  be  twelve  cubits  in  height,  and  some- 
times eighteen  cubits ;  but  in  the  latter  case  either  a  different  mea- 
sure is  used,  or  the  nimbus  on  the  top  of  his  head  is  included, 
Avhich  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  same  good  Avord.  The  asiir  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.  Among  other 
things  they  told  him  that  Budha  was  twelve  cubits  high ;  but  on 
hearing  this  he  said,  "  Why  should  I,  who  am  4,800  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. 
lliihu  then  resolved  that  he  would  go  and  see  him,  that  it  might  be 
known  which  was  the  taller.  His  intention  was  perceived  by  G6- 
tama,  who  commanded  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    POWERS    OF    BUDHA.         3G5 

wards  the  south,  and  his  face  towards  the  east,  like  a  lion  in 
repose.  When  the  asur  had  seen  his  beauty  and  remained  looking 
at  him  in  astonishment,  the  sage  asked  what  it  was  that  he  was 
noticing  with  so  much  interest.  Rahu  said  that  he  was  trying  to 
discover  the  end  of  his  foot,  but  was  not  able  to  reach  it.  "  No," 
exclaimed  Budha,  "  nor  would  you  be  able  to  reach  it,  were  you  even 
to  see  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  mouth  must  be  above  all  praise.  And  now 
he  confessed  that  he  was  a  believer  in  Budha ;  and  promising  to 
become  his  devoted  servant,  he  requested  his  protection.  Then  the 
sage  permitted  him  to  see  his  mouth,  and  preached  to  him  the  bana, 
by  which  many  dewas  were  enabled  to  see  the  fruition  of  nirwana.* 
At  a  time  when  Budha  visited  the  city  of  Rajagaha,  there  re- 
sided in  the  same  city  a  brahman,  called  Atula,  who  having  heard 
that  neither  Sekra,  Maha  Brahma,  Vishnu,  Maheswara,  nor  any  of 
the  rishis  was  able  to  measure  the  height  of  Budha,  thought  within 
himself  it  was  a  singular  thing  that  they  were  unable  to  tell  the 
height  of  one  who  was  only  of  the  ordinary  stature :  about  twelve 
cubits.  He,  therefore,  procured  a  bamboo  sixty  cubits  long  ;  and 
when  Gotama  entered  the  city,  he  stood  near  him  with  it ;  but  it 
did  not  reach  even  to  his  knees.  He  went  home  in  sorrow,  at  not 
succeeding  in  his  attempt ;  but  the  next  day  he  fastened  another 
bamboo  of  the  same  length  to  the  end  of  the  former  one,  so  that  it 
was  now  120  cubits  long  ;  and  when  Budha  approached,  he  stood 
with  it  at  the  entrance  of  the  city  ;  but  he  soon  found  that  it  was 
still  insufficient.  Budha  then  enquired  why  he  stood  near  him, 
with  his  two  bamboos  fastened  together,  and  placed  erect ;  and 
when  he  replied  that  it  was  to  ascertain  his  height,  the  teacher  of 
the  three  worlds  said,  "  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  insufficient 
instrument  to  measure  my  stature.  No  one  can  compute  the 
number  of  the  garments,  ornaments,  couches,  chariots,  slaves,  cattle, 
villages,  fields,  pearls,  and  gems,  I  have  given  in  alms  since  the 
time  when  I  resolved  upon  becoming  Budha ;  nor  can  any  one  cal- 
culate the  number  of  eyes,  heads,  and  children  I  have  given  ;  and 
if  a  lac,  a  kela,  or  an  asankya  of  brahmans  like  yourself  were  to 

*  Neither  the  asurs  nor  the  dwellers  m  the  Wasawartti  dewa-16ka  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  worm,  to  the  whole  earth.  In  like  man- 
ner, no  creature  whatever  is  able  to  comprehend  my  stature ;  there- 
fore, cease,  brahman,  from  thy  attempt."     {^Sadharmmdlankdre.) 

It  is  difficult  to  describe  the  appearance  of  Budha;  and  for  this 
reason.  He  could  walk  in  a  space  not  larger  than  a  mustard  seed  ; 
yet  on  one  occasion,  he  placed  his  foot  on  the  earth,  then  on  the 
rock  Yugandhara,  and  next  on  the  summit  of  Maha  Meru,  by  which 
means,  at  three  steps,  he  reached  the  heaven  of  Sekra.  This  was 
done  with  as  much  ease  as  a  man  crosses  the  threshold  of  his 
house  ;  yet  the  stature  of  Gotama  remained  the  same ;  he  did  not 
increase  in  size,  nor  did  the  mountains  become  less. 

4.  Budha  s  mminer  of  IValking. 

The  manner  in  which  Budha  walked  excited  universal  admiration. 
At  the  time  he  resided  in  a  cave,  near  some  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 
alms.  On  his  return,  the  owl  again  looked  at  him  with  the  utmost 
affection,  and  on  his  arrival  at  the  cave  paid  him  adoration.  Budha 
then  smiled,  and  when  Ananda  asked  the  reason,  he  said  that  the 
owl,  by  reason  of  the  merit  it  had  thus  received,  would  hereafter  be 
free  from  disease,  and  would  escape  birth  in  any  of  the  four  hells 
during  many  ages,  as  it  would  always  be  born  either  as  a  man  or  as 
a  dewa  ;  and  that  it  would  afterwards  become  the  Pase-Budha,  S6- 
manassa,  and  attain  nirwana.     {Sadharmmdlmikdre.) 

At  another  time,  when  Gotama  was  walking  in  a  manner  that 
Avas  marked  by  the  utmost  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  might 
bless  the  world,  he  appeared  like  the  full  moon  accompanied  by  the 
planet  Guru  (Jupiter).  If  there  were  any  thorns,  stones,  roots, 
potsherds,  rocks,  or  other  substances  that  would  hinder  him  or  ob- 
struct his  progress,  they  removed  from  his  path  of  their  own  accord, 
and  left  it  clear  ;  if  there  was  mud,  it  became  dry  ;  or  if  there  were 
holes,  they  became  filled  up  ;  if  there  were  any  elevations,  they 
passed  away,  like  butter  that  sees  the  fire,  until  the  whole  path  was 
as  level  as  the  head  of  a  drum,  and  the  air  appeared  as  if  sweetened 


VIII.    DIGNITY,    VIRTUES,    AND    POWERS    OF    BUDHA.         867 

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. 
(^Sadhannmdlankdre). 

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 
impression  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  Avould  have  been  wishful  to  honour  it ;  they  would  not  have 
trodden  in  the  same  place  ;  and  thus  their  progress  would  have  been 
impeded.     {Sadharmmaratnakdre. ) 

On  some  occasions,  when  Budha  was  about  to  ascend  the  throne 
upon  which  he  sat,  he  came  through  the  ground,  and  rose  up  at  the 
place,  like  the  sun  rising  over  Yugandhara ;  and  at  other  times  he 
went  through  the  sky.  During  his  progress  from  place  to  place, 
the  light  that  shone  from  his  body  was  like  the  glory  proceeding 
from  Maha  Brahma,  or  the  splendour  of  the  gems  in  the  royal 
diadem  on  the  day  of  the  king's  anointing,  or  a  canopy  adorned 
with  gold  and  silver,  or  a  garland  of  the  most  beautiful  flowers,  or 
an  alms-hall  filled]  with  sweet-scented  flowers  and  perfumes 
(^Pujdivaliya.) 

5.   The  Beauties  of  Budha  s  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  extremity  of  these 
lines,  like  the  outer  frame  of  a  wheel.  4.  Small  circles  between 
the  lines,  within  which  were  the  representations  of  flowers.  These 
four  were  called  the  chakrawartti-lakshana.  The  remaining  212 
were  as  follows : — on  each  foot  was  a  small  drum,  a  swastika,"^'  a 

*  A  kind  of  mystical  figure,  the  inscription  of  which  on  any  person  or 
thing  is  generally  considered  to  be  lucky  ;  amongst  the  Jainas  it  is  the  emblem 
of  the  seventh  deihed  teacher  of  the  present  age. — Wilson's  Sanskrit  Die- 


368  A    MANUAL    OF    HUDHISM. 

cj'mbal,  a  frontlet,  the  hood  of  a  naya,  an  ornament  in  which 
flowers  are  placed,  a  garland,  a  gem,  an  ornament  for  the  head,  a 
ro3'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 
chamaras  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  soa,  a  sakwala 
gala,  the  forest  of  Himala,  a  Maha  Mcru,  a  discus,  the  palace  of 
the  sun,  the  mansion  of  the  moon,  the  isles  of  the  east,  the  isles  of 
the  west,  the  isles  of  the  north,  the  isles  of  Jambudwipa,  a  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  makara,^'  two  festive  flags,  a  golden  litter,  the  rock 
Kailasa,  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  mariner,  a  surabhi-denu  or  cow  that  gives 
whatever  is  desired,  a  kindura,  a  chanda-kindura,  an  Indian  cuckoo, 
a  peacock,  the  bird  kos-lihiniya,  abrahmany  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  extremely  soft.  4.  His  fingers 
tapered  gradually  to  the  end.  5.  The  palms  of  his  hands,  and  the 
soles  of  his  feet,  were  as  soft  as  cotton  dipped  in  oil.  6.  The 
palms  and  soles  appeared  like  richly  ornamented  windows.  7.  His 
instep  was  high.  8.  His  legs  were  like  those  of  an  antelope, 
round  and  full.  9.  His  arms  were  straight,  and  so  long  that  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.  11. 
His  skin  was  soft  and  smooth,  as  an  image  polished  by  the  tooth  of 

tionar3\  This  figure  is  found  in  many  magical  diagrams,  and  in  Iltmic  in- 
scriptions and  amulets  ;  it  is  the  liannner  of  Thor ;  and  is  seen  on  some  an- 
cient Etruscan  vases  that  were  dug  up  at  Home,  in  1817.  It  is  also  very 
commonly  seen  on  the  ancient  coins  that  were  struck  by  the  Eudhist  mo- 
narchs  of  India. 

*  A  sea-monster ;  the  iippcr  extremity  of  its  body  being  like  an  antelope, 
and  the  lower  like  a  tish.  It  answers  in  the  Indian  zodiac  to  the  Capricornus 
of  the  west. 

t  The  order  in  which  these  signs  are  enumerated  is  not  always  the  same. 
I  have  taken  more  pains  than  the  matter  is  worth,  to  procure  a  perfect  list, 
but  some  signs  are  yet  wanting  to  complete  the  number  required. 


VIII.    DIGNITY,    VIRTUES,    AND    POWERS    OF    BUDIIA.         369 

a  tiger.  12.  His  body  did  not  collect  dust  or  dirt,  as  the  lotus  is 
not  defiled  by  the  mud  in  the  midst  of  which  it  grows.  13.  The 
hair  on  his  body  was  smooth,  not  rough  or  straggling.  14.  All  the 
hairs  of  his  body  curled  towards  the  right  hand.  15.  His  body 
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  diamonds,  without 
any  orifices,  26.  His  teeth  shone  like  the  stars  of  a  constellation. 
27,  His  tongue  was  so  long  that  by  putting  it  out  he  could  touch 
his  forehead,  or  the  orifices  of  his  ears.  28.  His  voice  was  eight- 
toned,  like  that  of  Maha  Brahma,  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  Anuwyanjana-lakshana,  or  inferior  Signs. — 1.  The 
form  of  Budha  was  beautifully  moulded ;  the  members  of  his  body 
were  proportioned  to  each  other ;  his  body  was  round  or  plump  ;  his 
nails  were  of  a  copper  colour,  high  in  the  centre  and  sloping  to  the 
sides,  and  smooth  ;  the  calf  of  the  leg  was  strong  and  firm  ;  the 
sole  was  flat,  so  as  to  touch  the  ground  in  all  places  alike  ;  his  gait 
was  like  that  of  the  royal  elephant,  lion,  hansa,  and  bull ;  the  hair 
of  his  body  inclined  towards  the  right  hand ;  his  knees  were  well 
rounded  ;  the  navel  had  no  perforation,  it  was  deep,  and  bent  to- 
wards the  right  hand ;  his  shoulders  were  like  those  of  the  royal 
elephant ;  his  members  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,  symmetrical,  pure,  and 
clear ;  he  had  the  strength'  of  a  kela  of  elephants ;  his  nostrils 
were  high ;  his  gums  were  red ;  his  teeth  were  clean,  round,  and 

*  Among  the  ancient  Egyptians,  figures  of  the  gods  Avere  distinguished  by 
the  beard  turning  up  at  the  end.— Wilkinson's  Ancient  Egyptians. 

n  B 


370  A    MANUAL    01-'    13UJ)IIISM. 

well  set ;  his  senses  were  very  acute  ;  his  lips  were  red  ;  his  mouth 
was  long ;  the  lines  on  his  hands  were  long,  deep,  straight,  and 
auspicious  ;  his  temples  were  full ;  his  eyes  were  long  and  broad, 
and  of  five  rays  ;  his  hair  was  gradually  turned  ;  his  tongue  was 
soft,  thin,  and  red  ;  his  ears  w^re  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.* 
(^Pkjuioaliya.) 

0.    The  Deportment  a7ul  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. 
Budlia  slept  during  one-third  of  the  third  watch,  or  three  hours  and 
one  third.  In  the  first  watch  he  said  bana  ;  in  the  second  watch  he 
answered  questions  put  to  him  by  the  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.  {Amu- 
wntura.) 

There  was  a  learned  brahman,  called  Brahmayu,  who  resided  in 
the  city  of  Mithila.  To  the  same  place  came  Gotama  Budha  ;  and 
when  the  brahman  heard  of  his  arrival,  knowing  his  fame,  he  com- 
manded his  disciple  Uttara  to  go  and  test  his  knowledge.     The  dis- 

*  It  is  difficult  to  tell  why  many  of  the  signs  here  enumerated  are  called 
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  reijctition  of  the  same  idea,  which  renders  the 
translation  of  some  of  the  terms  difficult ;  different  epithets  being  used,  par- 
ticularly with  regard  to  the  attribute  of  softness,  but  all  having  the  same 
signification.  In  some  mstances  there  appear  to  be  contradictions. — The 
king  of  Sagal  objected  that  the  prmce  Sidhartta  could  not  have  had  the 
beauties  that  are  attributed  to  him,  because  they  were  not  possessed  by 
either  of  his  parents,  and  the  child  must  be  like  its  father  or  its  mother  ;  but 
Nagasena  referred  him  to  the  beautiful  lotus,  with  its  hundred  diiferent  hues, 
which  is  formed  in  the  water  and  springs  from  the  miul,  but  neither  in  colour, 
odour,  or  taste,  is  like  the  elements  from  which  it  is  produced. — One  of  the 
titles  of  the  king  of  Siam  is,  "the  pre-eminently  merciful  and  munificent, 
the  soles  of  whose  feet  resemble  those  of  B>.idha." 


VIII.    DIGNITY,    VIKTUES,    AND    TOAVEKS    OF    BUDIIA.         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  man  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  them  stiffly,  like  a  stake  stuck  in  the 
soft  ground  or  a  person  who  is  afraid  of  falling  when  walking  in 
a  slippery  place  ;  nor  does  he  throw  them  hither  and  thither  like  the 
movements  of  a  doll  with  wires.  Only  the  lower  part  of  his  body 
moves  when  he  walks,  so  that  he  appears  like  a  statue  in  a  ship  ; 
the  upper  part  being  motionless,  those  at  a  distance  cannot  perceive 
that  he  moves.  He  does  not  throw  his  arms  about,  so  as  to  cause 
perspiration  or  produce  fatigue.  When  he  wishes  to  see  anything 
that  is  behind  him,  he  does  not  turn  his  head  merely,  but  at  once 
turns  round  the  whole  body,  like  the  royal  elephant.  He  does  not 
look  upwards,  like  a  man  counting  the  stars,  nor  does  he  look  down- 
wards, like  a  man  searching  for  some  coin  or  other  thing  that  he  has 
lost.  He  does  not  look  about  him,  like  a  man  staring  at  horses  or 
elephants,  nor  does  he  look  before  him  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  stiffly. 
When  about  to  sit  down,  moving  gracefully,  he  does  not  place  him- 
self at  a  greater  or  less  distance  from  the  seat  than  a  footstep  ;  he 
does  not  take  hold  of  the  seat  with  his  hand,  like  a  person  sick, 
nor  does  he  go  to  seat  himself  like  a  person  who  has  been  fatigued 
by  working,  but  like   a  person  who  suspends  something  very  care- 

R  E  2 


372  A    MANUAL    OF    BUUHISM. 

fully  or  mIio  puts  down  a  portion  of  silk  cotton.  When  seated  in 
any  place,  he  docs  not  remain  doing  something  foolish,' like  a  priest 
playing  with  drops  of  water  in  the  rim  of  his  alms-bowl,  or  tw'irling 
his  fan.  He  does  not  scrape  his  foot  on  the  floor,  nor  does  he  put 
one  knee  above  the  other.  He  does  not  place  his  chin  upon  his 
hand.  He  never  appears  as  if  he  was  in  any  way  afraid,  or  in 
any  trouble.  Some  teachers,  when  they  see  any  one  coming  to 
them  to  make  enquiries  upon  religious  subjects,  are  in  doubt,  not 
knowing  whether  they  will  be  able  to  answer  them  or  not ;  others 
are  in  perplexity,  not  knowing  whether  they  will  receive  the  neces- 
sary alms  or  not ;  but  Budha  is  subject  to  none  of  these  trials,  as 
he  is  free  from  all  the  doubts  and  fears  to  which  others  are  subject. 
When  receiving  gruel,  or  other  liquid,  he  does  not  hold  the  alms- 
bowl  too  firmly,  nor  does  he  place  it  too  high  or  too  low,  or  shake 
it ;  holding  it  in  both  hands,  he  neither  receives  too  much  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  same  manner  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  more  rice  than  condiment ;  but  Budha  never  exceeds  the 
proper  proportion.  The  food  taken  into  his  mouth  he  turns  over 
two  or  three  times  ;  not  a  single  grain  is  allowed  to  pass  into  the 
stomach  without  being  properly  masticated,  so  that  it  is  like  flour 
ground  in  a  mill.  No  part  is  retained  in  his  mouth  ;  nor  does  he 
take  more  until  the  previous  mouthful  has  been  swallowed.  The 
dewas  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  common  people  ;  nor  to  increase  his 
size,  like  kings  and  other  great  ones  ;  nor  to  render  his  body 
beautiful,  like  those  who  are  licentious ;  nor  to  render  his  person 
agreeable,  like  dancers  and  others.  He  merely  eats  to  sustain  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  medicine  is  taken  by  the  sick,  or  a 
raft  is  used  to  cross  the  river,  or  a  ship  the  sea.  When  he  has  done 
eating,  he  does  not  put  his  alms-bowl  by  as  if  it  W'ere  a  thing 
he  cared  about :  nor  does   he,  like  some  persons,  wash  it  or  dry  it 


VIII.    DIGNITY,    VIKTUES,    AXD    POAVERS    OF    BUUHA.         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  some  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  some  again  who  talk  with  the 
people  about  sowing  and  ploughing  and  such  matters,  instead  of 
saying  bana.  But  Budha  says  it  deliberately,  and  on  no  account 
omits  it.  Nor  when  eating  the  food  given  him,  does  he  wish  for 
any  other,  or  ask  what  kind  of  rice  it  is,  or  disparage  it.  He  does 
not  say  bana  in  such  a  way  as  to  make  it  appear  as  if  he  wished  to 
be  invited  again  the  next  day,  or  the  day  after  ;  nor  when  he  sees 
any  one  cooking  does  he  begin  to  say  bana  with  the  hope  of  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  extremes  ; 
he  does  not  put  on  his  robe  so  loosely  as  to  allow  it  to  be  ruffled  by 
the  wind,  nor  so  tightly  as  to  cause  perspiration.  After  walking, 
his  feet  are  washed,  unless  he  has  walked  upon  the  pavement  alone. 
He  then  reflects  on  the  inspirated  and  expirated  breath,  and  prac- 
tises meditation.  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  came  forth 
continuously,  and  being  uttered  from  the  navel  they  are  loud,  like 
the  rolling  thunder.      (^Brahmuyu-sutra-sanne.) 

Budha  took  no  thought  relative  to  the  retinue  of  priests  by  which 
he  was  attended  ;  he  did  not  reflect  that  it  was  by  his  means  they 
had  received  these  privileges ;  he  did  not  think  within  himself, 
They  are  mine.  True,  upon  one  occasion  he  said,  that  like  as  he 
was  the  means  of  privilege  to  a  great  number  of  priests,  so  when 
Maitri  Budha  appeared,  he  would  be  the  same ;  but  he  said  this 
without  reflecting  on  what  he  said,  or  thinking  for  a  moment 
relative  to  the  priests,  They  are  mine ;  even  as  the  earth  sustains 


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,  llcjecting  all  kinds  of  garments  that  would  be  beautiful  to 
look  upon,  or  in  their  texture  pleasant  to  the  body,  he  wore  only 
the  simple  robe,  made  of  thirty  pieces  of  cloth  ;  but  he  was  in  this 
way  a  myriad  times  more  beautiful  than  if  he  had  been  arrayed  in 
the  most  costly  ornaments.  Kcjecting  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  most  excellent.     {Sadharmmdlanhure.) 

There  were  eight  things  required  of  those  who  approached 
Budha  : — 1.  Not  to  look  at  him  in  a  sideway  direction.  2.  Not  to 
take  a  more  honourable  place  than  that  which  was  occupied  by  the 
sage.  3.  Not  to  go  so  near  as  that  when  speaking  saliva  would 
fall  upon  him  from  the  mouth.  4.  Not  to  remain  so  far  off  as  to 
oblige  him  to  shout  when  speaking.  5.  Not  to  stand  to  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.     {Pujdioaliya.) 

7.    I'lie  Kindness  of  Budha. 

The  words  of  Budha  were  never  intended  to  cause  pain.  The 
strongest  term  of  reproach  that  he  ever  addressed  to  any  one  was, 
.  mogha  purisa,  vain  man.  On  one  occasion  he  reproved  the  priest 
Kalandaka-putra ;  but  it  was  as  the  physician  Avho  uses  powerful 
medicine  for  the  curing  of  his  patient ;  or  who  prescribes  the  most 
loathsome  medicaments  for  the  same  purpose ;  or  it  w-as  the  parent 
who  from  affection  chastises  his  child.  A  profusion  of  fine  cotton, 
though  in  size  it  were  like  a  rock,  might  fall  upon  any  one  Avithout 
his  being  hurt ;  and  thus  lightly  fell  the  words  of  Budha  upon 
those  whom  he  addressed. 

The  methods  that  he   took,  in  order  that  he  might  the  more 
effectually  teach  those  who  came  to  him,  were  many ;  as  when  he 


Till.    DIGNITY,    VIRTUES,    AND    POWEKS    OP    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  time  he  was  accompanied  by  300  disci- 
ples ;  just  as  when  a  man  feels  pain,  it  is  felt  by  himself  alone,  and 
not  seen  by  another,  and  as  a  sprite  may  appear  to  one  person 
alone,  though  he  be  in  the  midst  of  many.  To  Nanda  he  exhibited 
a  beautiful  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  some  way  or  other  to  assist  in  the  overcoming  of  succes- 
sive existence  and  the  reception  of  nirwana. 

It  is  said  that  at  one  time,  when  Budha  was  preaching  the  bana, 
about  sixty  priests,  who  were  imperfect  in  the  faith,  vomited  forth 
warm  blood.  The  king  of  Sagal  objected  to  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  act." 
Milinda  :  "  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  coming  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  means  the  hole  in  which  the 
snake  lies  is  filled  up,  and  because  it  cannot  breathe  it  dies  ;  now  is 
not  the  death  of  the  snake  most  clearly  caused  by  the  man  ? " 
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    DUDHISM. 

those  who  hear  it  from  anger  and  hatred.  When  any  one  receives 
it  with  a  willing  mind,  it  brings  forth  the  fruition  of  the  paths  (to 
nirwana)  ;  but  when  any  one  hears  it  with  an  evil  mind,  he  is 
brought  to  destruction.  Thus,  a  man  shakes  a  tree  laden  with 
fruit,  whether  it  be  of  mango,  jambu,  or  some  other  kind  ;  the 
fruits  that  have  a  strong  stalk  remain  upon  the  tree,  but,  if  there 
are  any  of  which  the  stalk  is  decayed,  they  fall  to  the  ground  ;  just 
so  it  is  withnhe  bana  of  Budha;  they  whose  minds  are  prepared 
receive  from  it  benefit,  but  they  whose  minds  are  averse  receive 
from  it  no  benefit ;  they  fall  again  into  the  ocean  of  existence. 
Again,  in  ploughing  a  field,  for  whatever  kind  of  grain,  many 
thousands  of  blades  of  grass  are  destroyed  ;  or  in  putting  the 
sugar-canes  to  be  crushed  in  the  mill,  any  worms  that  there  may  be 
upon  them  must  perish :  in  the  same  way,  the  mind  that  is  rightly 
disposed  receives  benefit  from  the  bana,  whilst  that  which  is  evil 
is  still  exposed  to  the  sorrows  of  existence."  Milinda :  "  But 
was  it  not  through  the  preaching  of  the  bana  that  the  priests  died  ?" 
Nagasena :  "  The  carpenter,  in  j^reparing  the  tree  that  has  been 
felled,  cuts  off  the  knots  and  branches,  that  all  may  be  made 
smooth,  whilst  he  leaves  untouched  the  parts  that  are  free  from 
these  excrescences  ;  and  in  the  same  way,  by  the  preaching  of 
Budha  those  who  are  seeking  the  paths  are  assisted,  w-hilst  the 
others  perish.  Again,  when  the  plantain  tree  has  borne  fruit,  it 
dies  ;  and  when  the  mare  of  the  breed  call  Ajana  has  foaled,  she 
also  dies  ;  and  when  the  robbers  who  have  pillaged  a  country  are 
doomed  to  punishment,  it  is  by  their  own  act ;  in  like  manner, 
when  the  sixty  priests  vomited  forth  warm  blood,  their  destruction 
was  not  caused  by  Budha,  nor  by  any  other  being  ;  it  was  their  own 
act." 

At  another  time,  when  Budha  resided  in  the  garden  called  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  meet  the  resident  priests, 
so  great  a  noise  was  made  in  placing  their  seats  and  putting  down 
their  alms-bowls  and  robes,  that  Budha  called  out,  "  Ananda,  who 
are  these  persons  that  are  making  a  noise,  like  so  many  fishermen 
drawing  their  nets  ?"  Ananda  informed  him  that  it  was  occasioned 
by  the  arrival  of  some  stranger  priests  ;  on  hearing  which,  he  said 
further,  "  Ananda,  assemble  the  whole  priesthood,  and  tell  tlie 
priests  who  have  acted  like  fishermen,  no  longer  to  remain  near  the 


VIIT.    DIGNITY,    VIRTUES,    AND    POWERS    OF    BUDIIA.         377 

place  where  I  am."  The  priests,  on  receiving  this  command,  re- 
tired to  the  council-chamber  of  the  Sakya  princes,  who  said  to  them 
when  they  had  been  informed  of  their  arrival,  "  Sirs,  where  are  so 
many  of  you  going  at  this  unseasonable  hour?"  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."  Sahampati  Maha  Brahma  also  came  from  the  brahma- 
loka,  and  entreated  forgiveness  for  the  priests.  This  being  per- 
ceived by  Mugalan,  by  means  of  his  divine  eyes,  he  said,  "  Priests, 
Budha  grants  us  permission  to  return  ;  let  us  hasten  to  see  him." 
After  they  had  worshipped  the  sage,  he  said  to  Seriyut,  "  What 
were  the  thoughts  that  you  entertained  when  you  were  sent  away?" 
Seriyut  replied  that  he  began  to  think  it  would  be  better  to  leave 
the  practice  of  the  precepts,  and  return  to  the  world.  Upon  hearing 
this,  Budha  said,  "  Seriyut,  Seriyut,  this  is  enough  ;  let  no  such 
thought  hereafter  be  formed."  The  same  question  was  then  put  to 
Muo-alan  ;  who  replied,  "  I  began  to  think  that  Budha  had  aban- 
doned the  truth,  and  that  I  or  Seriyut  must  see  to  the  preservation 
of  the  priesthood."  For  this  resolution  he  was  commended  by  the 
great  teacher,  who  said  that  it  was  eminently  good.  When  a  man 
stumbles  over  a  root,  or  stone,  or  uneven  ground  it  is  not  the 
earth  that  throws  him  down  in  anger,  because  the  earth  is  incapable 
of  feeling  either  displeasure  or  satisfaction  ;  nor  is  it  from  aversion 
that  the  sea  casts  the  dead  body  upon  the  shore  ;  in  like  manner, 
it  was  not  the  anger  of  Budha  that  caused  the  retirement  of  the 
priests,  as  he  was  entirely  free  from  any  such  feeling  ;  it  was  the 
act  of  the  priests  themselves,  that  forbade  them  to  remain.  It  was 
foreseen  by  Budha  that  the  retirement  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.  {MiUnda 
Prasna.) 

8.   The  Manner  in  tohich  Budha  said  Bana. 

When  Budha  said  bana,  if  it  were  so  designed,  all  the  beings  in 
the  sakwala  might  hear  it,  but  if  it  were  only  designed  for  some 
particular  being  or  beings,  others  were  unable  to  hear  it,  though 
they  might  be  only  an  inch  away  from  those  to  whom  it  was  ad- 


378  A    MA.NUAL    OF    BUDIIISAr. 

dressed.  Thus  when  Budha,  on  a  certain  occasion,  said  bana  to 
Sckra,  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. 
(^A)ndwatura.) 

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  Avere  prepared  to  receive  it.  When 
Gotama  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  him.  Immediately  after- 
wards, a  man  who  Avas  watching  some  calves,  drove  a  stake  into  the 
ground,  and  inadvertently  pierced  the  head  of  the  frog,  so  that  it 
died  ;  but  it  was  born  in  the  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  circumstances  under  which  he  had  gained  his  present 
happiness ;  after  which  Gotama  delivered  a  discourse  to  him,  and 
16,000  people  attained  the  paths.  The  dewa  entered  the  path 
sowan,  and  addressing  the  assembly,  he  said,  "  If  I,  who  have  heard 
bana  during  so  short  a  period  only,  have  gained  all  this  beauty  and 
splendour,  undoubtedly  those  who  listen  long  to  the  great  teacher 
will  attain  nirwana,"     (^Wisudhi-margga-sanne.) 

The  saying  of  bana  by  any  one  else,  to  those  who  were  accustomed 
to  hear  Budha,  was  like  the  giving  of  a  gem  to  those  who  live  in  a 
palace  of  jewels,  or  a  plantain  to  those  who  are  in  the  midst  of  a 
forest  of  sugar-cane,  or  the  lighting  a  lamp  in  the  broad  sunshine. 
Thus  the  upasaka  Atula,  with  500  others,  went  to  their  religious 
preceptor,  Ilewata,  to  hear  bana ;  but  he  informed  them  that  he  was 
performing  the  exercise  of  dhyana,  and  could  not  be  disturbed. 
Dissatisfied  with  this  reception,  they  resolved  to  leave  him,  and 
went  to  Seriyut,  who,  without  delay  preached  to  them  part  of  the 
Winaya-pitaka ;  but  they  said  that  this  was  like  a  torrent  of  rain 
that  filled  the  ponds  and  overflowed  the  fields ;  and  they  were  still 
not  contented.  They  then  went  to  Ananda,  who  said  so  little,  that 
it  was  like  the  thunder-cloud,  which  promises  much  but  lets  fall  only 


Vril.    DIGNITY,    VIRTUES,    AND    TOWERS    OF    BUDIIA.         ;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.     [Saclhannmamtnahure.) 

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,  w^ho  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  assembly  was  immensely  large  ;  in  what  position 
were  you  when  you  heard  the  words  of  the  sutra?"  The  dewa: 
"  I  resided  in  the  same  forest ;  so  many  superior  dewas  arrived  that 
there  was  no  room  for  me  in  all  Jambudwipa  ;  I  therefore  came  to 
Dimbulota,  in  Ceylon ;  but  even  there  I  was  not  able  to  remain  ;  I 
w^as  driven  onw^ard  by  the  pressure  of  the  crowd,  until  I  arrived  in 
Magam,  in  the  province  of  Ruhuna,  whence  I  had  to  enter  the  sea 
called  Golu,  until  the  water  was  as  high  as  the  neck ;  from  this 
place  I  heard  the  sutra."  Priest :  "  Could  you  see  Budha  from 
thence  ? "  Dewa  :  "  Yes  ;  as  plainly  as  if  he  had  been  close  to  me.'' 
Priest :  "  On  that  occasion  many  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  w^hole  lena  became  full  of  light,  as  if  the  full  moon  had 
risen.  The  dewa  then  worshipped  the  priest,  and  retired.  {Amd- 
tvatura.) 

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  Brahma,  saying  his  conduct  was  like  that  of  a 
bowman  who  should  take  pains  to  acquire  the  art  of  archery,  and 
then  never  touch  a  bow,  or  that  of  an  athlete,  w^ho  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    BUDHTS.M. 

ingly  subtle  and  occult ;  like  a  hair  that  is  split  a  hundred  times, 
or  a  treasure  covered  by  a  great  rock;  and  that  to  release  men 
from  existence,  on  account  of  the  prevalence  and  power  of  evil  de- 
sire, would  be  like  snatching  the  prey  from  the  mouth  of  an  alligator. 
He,  therefore,  paused  before  he  began  the  preaching  of  the  bana ; 
just  as  a  skilful  physician,  when  he  approaches  his  patient,  considers 
Avhat  medicine  it  will  be  proper  to  administer  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  be 
supported.  When  so  exalted  a  being  as  Maha  Brahma  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 
Avorship  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  concealment,  crying 
out  Sadhu,  Sadhu,  and  declared  that  the  meaning  of  what  he  taught 
had  been  correctly  explained.  On  hearing  this,  Nanda  arose  from 
his  seat,  worshipped  Budha,  and  asked  how  he  could  endure  the 
fatigue  of  listening  so  long.  The  sage  replied,  "  Is  it  at  all  won- 
derful that  I  have  listened  to  you  during  the  three  watches  ?  I  could 
remain  to  hear  bana,  not  merely  during  a  single  day,  but  through  a 
whole  kalpa."  From  that  time  the  people  listened  with  greater 
delight  to  the  bana,  as  it  had  thus  been  praised  by  Budha.  {Sad- 
JiannmaratnakdrL  ) 

9.   The  supernatural  Endoivments  of  Budha. 

The  dasa-bala,  ten  powers,  or  modes  of  wisdom,  were  possessed 
by  Budha.  1.  The  wisdom  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  attainment  of 
nirwana.  4.  That  which  sees  the  various  sakwalas.  5.  That 
which  knows  the  thoughts  of  other  beings.  6.  That  which  knows 
that  the  organs  of  sense  arc  not  the  self.     7.  That   which  knows 


VIII.    DTGXITY,    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  former  births.  9.  That 
which  knows  where  any  one  will  be  born  in  all  future  births.  10. 
That  which  knows  how  the  results  proceeding  from  karma  may  be 
overcome.*' 

The  eighteen  budha-dharmma  were  as  follows  : — 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 
mind.  7.  The  establishment  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  samadhi.  10. 
The  same  with  that  which  proceeds  from  wirya.  11.  The  same 
Avith  that  which  proceeds  from  wimukti.  12.  The  same  with  that 
which  proceeds  from  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  limit  to  the  knowledge  of  the  Budhas ;  and  they  are 
the  only  beings  ever  existent  of  whom  this  can  be  predicated.  To 
the  knowledge  of  all  other  beings  there  is  a  limit,  differing  in  ex- 
tent according  to  the  merit  of  the  individual.  From  the  Budhas 
nothing  can  be  hid  ;  all  times  as  well  as  places  are  open  to  their 
mental  vision ;  they  see  all  things  as  distinctly  as  a  man  in  a  small 
apartment  can  see  all  things  in  it,  at  high  noon,  in  clear  weather. 
The  mind  of  the  Budhas,  when  it  goes  out  after  anything,  is  sure 
to  discover  it,  as  the  well-directed  arrow  of  the  skilful  archer  flies 
at  once  to  the  hair  it  is  intended  to  split ;  it  does  not  go  too  far,  it 
does  not  come  too  short ;  it  passes  exactly  to  the  right  place. 
(  Wisudhi-margga-sanne. ) 

In  the  conversations  that  were  held  between  Milinda  and  Naga- 
sena,  the  king  brought  many  objections  against  the  supremacy  and 
Avisdom  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  alms-bowl,  as  was  his  usual  custom ; 

*  The  tliice  last  powers  arc  called  tiiwidyawa. 


382  A    MANUAL    OF    BUDHISM. 

but  one  clay  when  he  visited  the  brahman  village  of  Panchasala,  no 
alms  were  given  him,  and  he  returned  with  an  empty  bowl.  The 
king  of  Sagal  asked  Nagasena  how  this  occurred,  and  was  told  that 
it  was  through  the  influence  of  Mara.  "  Then,"  said  the  king, 
"  the  demerit  of  Mara  was  more  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  him  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  emperor  from  receiving  the  honey  ; 
but  he  is  not  more  powerful  than  the  emperor,  inasmuch  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  sufiered  no  loss  from  the  withholding  of  the 
alms.  There  are  four  modes  in  which  alms  may  be  prepared.  1. 
Adrishta,  as  when  food  is  prepared  without  the  intention  of  pre- 
senting it  to  Budha.  2.  Uddissakata,  as  when  food  is  prepared 
with  the  express  intention  of  giving  it  to  Budha.  3.  Upakkata,  as 
when  food  is  placed  before  Budha.  4.  Paribhoga,  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  comes  under  the  head  of  adrishta,  Budha  may  be  prevented 
from  receiving  it ;  but  in  those  things  that  relate  to  the  other  heads, 
no  prevention  can  be  exercised  ;  their  reception  is  certain.  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  him,  nor  any  of  his  personal 
possessions  ;  no  one  can  prevent  the  shining  of  the  rays  that  pro- 
ceed from  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  brahman 
village  in  disguise  ;  but  as  the  thief  when  detected  is  cut  into  a 
thousand  pieces,  or  the  adulteress  impaled,  so  will  Mara  suflfer  for 
his  opposition  to  Budha  ;  and  therefore  his  demerit  was  not  more 
powerful  than  the  merit  of  Budha.'" 

It  is  said  that  when  Budha  walked  abroad,  though  the  earth  docs 


VIII.    DIGNITY,    VIRTUES,    AND    POWERS    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- 
formed him  that  the  fragment  did  not  strike  the  foot  of  Budha  from 
any  inherent  or  natural  cause.  A  large  stone  was  aimed  at  his  head 
by  Dewadatta ;  but  through  the  merit  of  the  sage  two  large  rocks 
arose  from  the  earth,  and  at  the  distance  of  twenty  cubits  from 
Budha  met  the  stone  that  had  been  hurled  against  him,  when  a 
small  fragment  was  broken  off  by  the  concussion,  which  on  falling 
struck  his  foot.  Thus,  when  any  liquid,  whether  it  be  milk,  honey, 
ghee,  or  gruel,  is  taken  up  by  the  finger,  part  of  it  is  lost ;  as  it 
drops  from  the  end  ;  it  does  not  come  to  the  proper  place  ;  or  when 
fine  sand  is  taken  in  the  hand,  part  of  it  escapes  ;  or  when  rice  is 
eaten,  part  of  it  falls  from  the  hand  as  it  is  conveyed  to  the  mouth  ; 
and  the  breaking  ofi"  of  the  fragment  of  a  stone  was  only  like  the 
remnant  or  part  that  is  wasted  and  lost,  of  which  no  notice  is  taken. 
When  dust  is  raised  by  the  wind,  it  falls  here  or  there  as  it  may 
happen,  and  the  withered  leaf  when  it  falls  from  the  tree  is  in  the 
same  manner  carried  in  this  direction  or  in  that  as  the  case  may  be ; 
in  the  same  way,  the  fragment,  when  broken  from  the  stone,  must 
fall  in  some  direction,  and  it  fell  upon  the  foot  of  Budha  ;  the  stone 
was  arrested  in  its  course,  but  the  breaking  off  of  the  fragment  was 
a  casual  circumstance,  exterior  to  the  main  occurrence. 

It  might  be  said  that  if  Budha  was  all-wise,  he  would  not  have 
been  moved  to  forgive  Seriyut  and  Mugalan,  when  the  priests  who 
accompanied  them  made  a  noise  near  the  wihara  in  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  replied  that  he  had  not.  Milinda  :  "  Did 
your  preceptor  ever  see  him?"  Nagasena:  "No."  Milinda: 
"■  Then  there  is  no  Budha."  Nagasena  :  "Did  you  ever  see  the 
Uha  river,  in  the  forest  of  Himala  ?  "  Milinda  :  "  No."  Nagasena  : 
"Did  your  father  ever  see  it?"  Milinda:  "No."  Nagasena: 
"  Then  there  is  no  Uha  river."  Milinda  :  "  Though  neither  I  nor 
my  father  ever  saw  it,  still  there  is  such  a  river.""     Nagasena  :   "  So 


384  A    MANUAL    OF    BUDHISM. 

also,  though  neither  I  nor  my  teacher  ever  saw  Budha,  there  is  such 
a  being."  Again,  the  king  enquired  how  Nagasena  knew  that 
Budha,  whom  he  had  not  seen,  was  supreme ;  and  the  priest  re- 
plied that  he  knew  it  in  the  same  way  as  persons  who  have  never 
seen  the  sea  know  that  it  is  broad  and  boundless,  and  receives  the 
waters  of  the  five  great  rivers.  The  priest  said  also,  "  There  was 
formerly  in  this  city  of  Sagal  a  learned  preceptor  called  Tissa  ; 
though  he  has  been  dead  many  years,  we  know  that  such  a  person 
existed  by  the  writings  he  has  left ;  in  like  manner,  any  one  who 
reads  the  discourses  of  Budha  now  extant,  may  learn  therefrom  that 
he  is  supreme." 

The  king,  on  another  occasion,  said  to  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  harm  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  performance  of  the  act, 
but  after  it  was  accomplished." 

Another  objection  was  brought  by  Milinda  against  the  perfection 
of  wisdom  claimed  by  Budha,  in  this  form  :  "  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  time  he  gave  the  priests  permission,  if  so 
disposed,  to  omit  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  be  relieved  from  the 
evils  of  existence." 


Viri.    DIGNITY,    VIRXUES,    AND    POAVERS    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  punishment  of 
hell,  it  cannot  be  true  that  he  loves  all  sentient  beings,  pities  them, 
and  turns  away  the  misfortunes  that  threaten  them  ;  or  if  he  did 
not  know  that  he  would  commit  the  crime,  he  is  not  all-wise,  and 
the  declaration  that  he  knows  all  things  is  false :  if  he  is  all-mer- 
ciful 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  committed  in  former  births,  Dewadatta  was  doomed  to 
pass  from  hell  to  hell,  during  many  lacs  of  kelas  of  years,  so  that 
his  punishment  would  be  almost  endless ;  but  he  also  saw  that  if 
he  were  ordained,  though  he  would  cause  a  division  of  the  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- 
ment, 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  im- 
mensely greater  than  that  which  he  has  now  to  suffer ;  and  it  was 
from  seeing  this  that  Budha  ordained  him.  Therefore  Budha  may 
be  all-merciful,  and  yet  all-wise."  Milinda :  "  Then  Budha's 
mercy  is  on  this  wise  ;  he  punishes  a  man,  and  then  anoints  his 
body  with  sesamum  oil ;  he  casts  him  down,  and  then  raises  him 
up  ;  he  takes  his  life,  and  then  causes  him  again  to  live  ;  see,  what 
mercy !  When  he  would  favour  any  one,  he  first  causes  him 
sorrow,  and  the  consolation  comes  afterwards."  Nagasena : 
"  When  Budha  punishes  any  one,  or  casts  him  down,  or  takes  his 
life,  it  is  that  he  may  be  benefited  thereby ;  for  the  same  reason 
that  a  father  chastises  his  child.  Budha  ordained  Dewadatta,  be- 
cause he  sav/  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  punishment  that  awaited 
Dewadatta.  It  was  like  the  act  of  a  skilful  physician,  who  cures  a 
disease  by  the  application  of  a  powerful  medicine.  When  he  sees  a 
putrid  and  offensive  sore,  he  cleanses  it,  cuts  it  open  with  a  sharp  in- 

c  c 


386  A    MANUAL    OF    BLUHISM. 

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 
him  sees  his  misfortune,  and  with  another  thorn,  or  some  instrument, 
extracts  the  thorn  that  has  caused  pain,  does  he  do  this  wantonly, 
or  from  a  cruel  disposition  ?  Is  it  not  rather  in  mercy,  that  a 
greater  evil  may  be  prevented  ?  It  was  for  the  same  reason,  and 
with  the  same  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  times  exercised  ;  this  power  is  attached  to  thought,  or  there 
must  be  the  exercise  of  thought  in  order  to  discover  that  which  he 
wishes  to  know  ;  what  he  wishes  to  know  he  discovers  in  a  moment 
by  the  exercise  of  thought."  Milinda :  "  Then  if  Budha  must 
seek  before  he  can  find  ;  if  that  wliich  he  sees  has  to  be  discovered 
by  searching,  he  is  not  all-Avise."  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,d()0,000  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. Y.  DISCRIMINATION. VI.  CONSCIOUSNESS. — VII.  IDENTITY; 

INDIVIDUALITY  ;      AND     MORAL     RETRIBUTION. YIII.     REPRODUCTION. — IX. 

KARMA. 

We  have  now  done  witli  the  ancient  legend,  and  its  super- 
natural accompaniments.  We  have  to  enter  into  another 
region,  and  commence  a  course  of  observation  that  in  its 
character  will  differ  widely  from  that  which  we  have  hitherto 
pursued.  We  have,  for  a  time,  to  shut  out  from  our  vision 
the  various  orders  of  existence  that  have  flitted  before  us  in 
bewildering  profusion,  and  to  chain  down  our  attention  to  a 
silent  contemplation  of  the  elements  of  our  own  being.  We 
are  still  in  a  world  of  mystery ;  but  this  arises  as  much  from 
the  difficulty  of  the  subject,  as  from  the  manner  of  its  illus- 
tration. 

Before  we  commence  our  task,  it  will  be  well  to  ascertain 
the  object,  or  motive,  of  our  investigation.  We  should  have 
supposed,  from  what  we  have  already  seen,  that  the  teachings 
of  Budha  were  of  too  practical  a  nature  to  allow  of  much 
attention  being  paid  to  so  abstract,  and  apparently  unprofit- 
able, a  subject,  as  the  one  now  before  us.  But  it  is  not  from 
a  vain  curiosity,  or  to  discover  new  objects  of  admiration,  or 
to  enlarge  the  domain  of  science,  we  are  to  continue  our 
researches.  It  is  to  find  out  the  highest  illustration  of  the 
great  principle,  that  all  being,  every  possible  mode  of  exist- 
ence, partakes  of  "  impermanency,  misery,  and  unreality," 
The  Spartan  prayer  was,  "  Give  us  what  is  good  and  what  is 
beautiful;"  and  Coleridge  says,  "  Poetry  has  given  me  the 

c  c  2 


388  A   mam:al  of  buuiiism. 

habit  of  wishing  to  discover  the  good  and  the  beautiful  in  all 
that  meets  and  surrounds  me  ;"  but  the  Budhist  seeks  to 
realise  the  truth  of  a  more  ancient  axiom,  "  All  is  vanity  and 
vexation."  The  essential  properties  of  existence  are  enu- 
merated, in  order  to  convince  us  that  there  is  no  self,  or  soul. 
We  are  to  contemplate  the  unreality  of  our  being,  that  we 
may  learn  to  despise  it,  and  place  ourselves  in  such  a  posi- 
tion that  we  may  live  above  its  agitations  and  secure  its 
cessation. 

The  elements  of  sentient  existence  are  called  khandas,  of 
which  there  are  five  constituents ;  literally,  five  sections,  or 
heaps  (1).  1.  The  organized  body  (2),  or  the  whole  of 
being,  apart  from  the  mental  processes.  2.  Sensation  (3). 
3.  Perception  (4).  4.  Discrimination  (5).  5.  Conscious- 
ness (6). 

In  the  Brahma  Jala  Sutra  (Rev.  D.  J.  Gogerly,  Ceylon 
Friend,  Sept.  1838),  v/e  have  an  account  of  sixty-two  hete- 
rodox sects,  which  enumeration  is  said  to  include  "  all  the 
different  modes  of  belief  that  were  then  in  existence  or  could 
exist."     They  are  divided  into  two  great  sections. 

1.  Those  who  reason  on  the  past,  containing  eighteen 
classes.  1 — 4.  Those  who  hold  the  eternity  of  existence, 
which  arises  from  their  having  a  recollection  of  former  births, 
or  from  induction.  5 — 8.  Those  who  hold  that  some  beings 
are  eternal  and  some  mutable.  9 — 12.  Those  who  affirm 
that  the  w^orld  is  finite,  or  that  it  is  infinite,  or  infinite  late- 
rally 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 — IG.  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    OJfTOLOGY    OF    BXJDHISM.  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 — o2.  Those  who  hold  a 
state  between  consciousness  and  unconsciousness.  33 — 39. 
Those  who  hold  that  death,  at  once,  or  ultimately,  is  annihi- 
lation. 40 — 44.  Those  who  reason  on  the  mode  in  which 
perfect  happiness  is  to  be  obtained. 

According  to  Gotama,  the  pure  unmixed  truth  is  not  to  be 
found  anywhere  but  in  his  own  bana.  To  other  teachers  the 
truth  may  apjiear  partially ;  but  to  him  alone  does  it  alppear 
in  unshrouded  clearness  aiid  in  its  utmost  amplitude.  In 
him  it  is  not  an  acquisition,  gained  by  means  of  some  mental 
process,  nor  is  it  a  lesson  taught  by  another.  It  is  an  intui- 
tive underived  power  ;  a  self-generated  effulgence.  By  this 
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  hapjjy.  And  yet  death  is  not  annihilation.  We 
exist,  and  we  do  not  exist.  We  die,  and  we  do  not  die. 
These  appear  to  be  contradictions ;  but  we  shall  afterwards 
learn  that  the  seeming  discrepancy  arises  from  the  com- 
plexity of  the  system.  There  will  be  a  future  state  of  exist- 
ence, but  not  of  the  individuality  that  now  exists  ;  and 
though  death  is  the  dissolution  of  that  which  now  exists,  it 
is  not  the  annihilation  of  a  potentiality  inherent  in  that  ex- 
istence. 

It  is  evident  that  the  four  last  of  the  khandas  are  results, 
or  properties,  of  the  first ;  and  if  there  be  anything  equiva- 
lent to  that  which  we  call  the  soul,  it  must  be  found  under 
the  first  class.  Now  there  are  twenty-eight  members  of  the 
organized  body,  but  among  them  no  single  entity  is  pre- 
sented that  we  can  regard  as  the  primary  and  essential  prin- 
ciple to  which  all  the  other  parts  are  accessories.  It  is  the 
office  of  life,  or  vitality,  to  keep  together,  or  preserve,  the 
constituents  of  the  organized  body ;  and  here  its  office  ap- 


390  A    MANUAL    OF    BUDHISM. 

pears  to   cease.     AVc  are  told  that  it  is  a  -wind,  or  air,  that 
imparts  the  power  by  which  the  hand  or  foot,  or  any  other 
member  is  moved  ;  but  it  is  said  again  that  the  principal 
cause  of  muscular  action  is  the  hita,  or  mind.     When  we 
search  further,  to  find  out  what  the  mind  is,  we  are  still  left 
in  uncertainty  as  to  its  real  nature.     There  are  mental  ope- 
rations presented,  of  various  classes,  but  we  can  find  no  in- 
strumentality by  which  these  processes  are  conducted.     The 
second  khanda,  sensation,  is  the  result  of  contact,  and  cannot 
exist  without  it.     The  third,  perception,  and  the  fourth,  dis- 
crimination,   are   equally  derived  or  dependent ;  they  com- 
mence and  cease  simultaneously  with  contact.     And  of  the 
fifth,  consciousness,  it  is  expressly  stated  it  can  only  exist 
contemporaneously  with  the  organized  body.     On  some  oc- 
casions, mind  is  represented  as  being  merely  a  result,  pro- 
duced by  the  impinging  of  thought  upon  the  heart,  as  sight 
is  produced  by  the  contact  of  the  eye  with  the  outward  form, 
or  of  the  ear  with  sound.     At  death,  or  consequent  upon  it 
in  the  course  of  time,  there  is  a  dissolution,  a  "  breaking  up" 
as  it  is  called,  an  entire  evanishment  of  the  whole  of  the 
khandas,   and  of  every  part  of  them.     The  elements,  that 
whilst  in  juxta-position,  formed  what  we,  in  our  ignorance, 
call  a  sentient  being,  no  longer  produce  the   same  eficct,  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  foi-m  these  conclusions  ;  as  it  is  expressly 
stated  to  be  a  heterodox  idea  that  represents  the   soul  as 
"  flying  happily  away,  like  a  bird  from  its  cage."     At  another 
time  we  are  informed  by  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  the  five  khandas.     There  can  therefore, 
according  to  Budhism,  be  no  such  process  as  a  transmigra- 
tion, in  the  usual  sense  of  the  term,  and  I  have  not  used  it 
in  any  of  my  illustrations. 

The  eastern  mind  has  suffered  much  from  its  fondness  for 
analogy  and  metaphor.     With  the  native  authors  the  incon- 


IX.    THE    ONTOLOGY    OF    BUUHISM.  391 

clusivencss  of  an  argument  is  oveiiooked  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.  The  chariot  is  a  mere 
name.  In  like  manner,  it  is  asked.  What  is  a  man  ?  Are 
the  eyes  (each  member  of  the  body  being  separately  named) 
the  man  ?  It  is  evident  that  neither  the  eyes,  the  feet,  the 
heart,  nor  any  separately-named  member  of  the  body  is  the 
man.  Therefore,  most  conclusively,  there  is  no  man.  The 
man  is  a  mere  name.  But  they  forget  that  whilst  between 
the  wheel  and  the  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 
sufifer  with  it ;  or  one  member  be  honoured,  all  the  members 
rejoice  with  it."  Even  upon  their  own  system  the  compa- 
rison fails,  as  they  acknowledge  a  nexus  of  vitality  in  what 
we  call  the  man,  to  which  there  is  nothing  analagous  in  the 
chariot. 

A  formula  has  been  propounded  by  Gotama,  called  the 
paticha  samuppada,  or  the  causes  of  continued  existence. 
Like  the  successive  footsteps  of  the  bullock  when  drawing  the 
wagon  or  the  plough  ;  or  like  the  repeated  undulations  of  a 
wave,  one  flowing  into  the  other  ;  a  process  is  continuously  in 
operation,  in  which  there  is  the  recurrence  of  certain  educts,  in 
uniform  regularity  of  sequence.  "On  account  of  ignorance," 
said  Budha,  in  one  of  the  Discourses  that  appear  in  the  San- 
yutta,  as  translated  by  the  Rev.  D.  J.  Gogerly  (Ceylon  Friend, 
April,  1889),  "  merit  and  demerit  are  produced ;  on  account 
of  merit  and  demerit,  consciousness  ;  on  account  of  con- 
sciousness, body  and  mind ;  on  account  of  body  and  mind, 
the  six  organs  of  sense ;  on  account  of  the  six  organs  of 
sense,  touch  (or  contact)  ;  on  account  of  contact,  desire  ;  on 
account  of  desire,  sensation  (of  pleasure  or  pain)  ;  on  account 
of  sensation,  cleaving  (or  clinging  to   existing  objects)  ;  on 


392  A    MANUAL    OF    UUDHISM. 

account  of  clinging  to  existing  objects,  renewed  existence 
(or  reproduction  after  deathj ;  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  the  cessation  of  (the  existence  of)  body 
and  mind  ;  from  the  cessation  of  (the  existence  of)  body  and 
mind  is  the  cessation  of  (the  production  of)  the  six  organs ; 
from  the  cessation  of  (the  production  of)  the  six  organs  is 
the  cessation  of  touch ;  from  the  cessation  of  touch  is  the 
cessation  of  desire ;  from  the  cessation  of  desire  is  the  sen- 
sation of  (pleasureable  or  painful)  sensation ;  from  the  cessa- 
tion of  sensation  is  the  cessation  of  the  cleaving  to  existing 
objects  ;  from  the  cessation  of  cleaving  to  existing  objects  is 
the  cessation  of  a  reproduction  of  existence ;  from  a  cessa- 
tion of  a  reproduction  of  existence  is  the  cessation  of  birth ; 
from  a  cessation  of  birth  is  the  cessation  of  decay.  Thus, 
this  whole  body  of  sorrow  ceases  to  exist."  There  are  three 
terms  in  this  series  that  will  require  further  explanation  :  1. 
Ignorance.  2.  The  cleaving  to  existing  objects.  3,  Merit 
and  demerit. 

1.  The  first  term  in  this  circle  of  generation  is  ignorance, 
awidya.  It  is  an  abstract  quality  producing  another  abstract 
quality,  merit  and  demerit,  karma  ;  which  karma  produces  a 
third  abstraction,  consciousness ;  and  this  consciousness  is 
endowed  with  physical  power,  and  produces  body  and  mind, 
in  which  is  included  all  the  particulars  that  in  their  aggrega- 
tion form  what  is  called  a  sentient  being.  We  have  no  in- 
formation as  to  the  origin  of  awidya.  How  did  it  first  arise  ? 
To  Avhat  was  it  then  attached  ?  These  are  questions  to  which 
we  have  no  answer,  as  no  one  but  a  ]3udha  can  tell  how 
karma  operates,  or  how  the  chain  of  existence  commenced. 
It  is  as  vain  to  ask  in  what  part  of  the  tree  the  fruit  exists 
before  the  blossom  is  p\it  forth,  as  to  ask  for  the  locality  of 


IX.    THE    ONTOLOGY    OF    BUDHISM.  393 

karma.  We  can  learn  how  error  is  prodnced  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  that 
each  circle  comes  from  a  previous  circle ;  as  any  given  flame 
comes  from  a  previous  flame ;  or  any  given  tree  comes  from  a 
previous  tree ;  or  any  given  egg  comes  from  a  previous  egg ; 
but,  as  in  all  similar  arguments,  the  declaration  is  un- 
satisfactory. It  only  carries  back  the  process  to  a  more 
distant  period.  We  want  to  know  whence  came  the  first  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. 
"  Whilst  Brahma  formerly,  in  the  beginning  of  the  kalpa, 
was  meditating  on  creation,  there  appeared  a  creation  be- 
ginning with  ignorance,  and  consisting  of  darkness.  From 
that  great  being  appeared  fivefold  ignorance,  consisting  of 
obscurity,  illusion,  extreme  illusion,  gloom,  and  utter  d^k- 
ness.  The  creation  of  the  creator  thus  plunged  in  abstraction, 
was  the  fivefold  (immoveable)  world,  without  intellect  or  re- 
flection, void  of  perception  or  sensation,  incapable  of  feeling, 
and  destitute  of  motion.  Since  immovable  things  were  first 
created,  this  is  called  the  first  creation." — Wilson's  Vishnu 
Purana.  But  as  this  was  an  imperfect  creation,  it  was  suc- 
ceeded by  eight  others,  each  more  perfect  than  the  preceding 
act.  According  to  this  theory,  awidya  is  the  primary  operation 
of  the  divine  energy.  Nearly  all  the  ancient  cosmogonies 
commenced  in  a  similar  manner,  which  is  only  a  poetical 
mode  of  confessing  ignorance  of  the  Great  First  Cause,  by 
changing  the  subjective  into  the  objective.  In  the  Orphic 
fragments,  Night  is  called  "  the  source  of  all  things."  With 
this  agrees  the  well-known  passage  in  Hesiod's  Theogony: — 
"  First  of  all  was  Chaos.  Afterwards  arose  the  wide-bosomed 
Earth,  the  firm  resting-place  of  all  things  ;  and  gloomy  Tar- 
tara  in  the  depth  of  the  earth ;  and  Eros,  the  fairest  of  the 
immortal  gods,"     The  world  was  called  by  Deniocritus,  "an 


394  A    MAXUAL    OF    liUDIIISM. 

egg  of  the  niglit."  From  the  worship  of  the  mus  arancus 
by  the  Egyptians,  we  may  learn  that  amidst  the  gloom  of 
their  solemn  temples  a  similar  idea  was  entertained.  There 
is  this  difference  between  the  east  and  west,  that  whilst  the 
Greeks  personified  what  are  called  the  powers  of  nature,  the 
Hindus  give  to  them  intelligence  and  efficiency,  without  per- 
sonification. 

2.  The  cleaving  to  existing  objects  is  upadana.  There  are 
two  properties  inherent  in  all  sentient  beings,  except  the 
rahats  : — first,  upadana,  and  secondly,  karma,  literally  action, 
the  aggregate  result  of  all  previous  acts,  in  unbroken  succes- 
sion, from  the  commencement  of  existence,  in  the  births  in- 
numerable that  have  been  received  in  past  ages.  At  death, 
the  five  khandas  are  dissolved.  As  they  no  longer  exist  in 
combination,  they  can  maintain  no  reciprocity  of  influence ; 
their  mutuality  of  operation  has  ceased  for  ever.  But  the 
upadana  still  exists,  and  the  karma  lives  on.  The  cleaving 
to  existing  objects,  or  the  breaking  up  of  the  khandas,  by 
some  unexplained  instrumentality,  produces  another  being. 
The  uj^adana  cannot  but  exert  its  power  ;  another  being 
must  necessarily  be  produced.  It  is  as  impossible,  under 
ordinary  circumstances,  to  separate  reproduction  from  upa- 
dana, as  it  would  be  to  separate  heat  from  fire  or  solidity 
from  the  rock  ;  the  one  follows  as  naturally  as  the  other,  and 
all  are  equally  mysterious  in  the  manner  of  their  operation. 
As  it  is  the  grand  tenet  of  Budhism,  that  all  existence  is  an 
evil,  it  thus  becomes  consistent  with  right  reason  to  seek  the 
destruction  of  upadanu,  which  alone  can  secure  the  reception 
of  nirwana,  or  the  cessation  of  being. 

3.  By  upadana  a  new  existence  is  produced,  but  the  man- 
ner of  its  operation  is  controlled  by  the  karma  with  which 
it  is  connected.  It  would  sometimes  ai:)pear  that  upadana  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  ii!  the  forest,  a  man,  a  restless  demon,  or  a  dewa 


I 


IX.  THE  ONTOLOGY  OF  BUDHISM.  395 

or  brahma  of  tlie  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. 
Tims,  if  tlie  existence  be  as  a  man,  it  is  the  karma  that  ap- 
points whether  it  shall  be  as  a  male  or  female,  as  a  monarch 
or  as  an  outcaste,  as  beautiful  or  ugly,  or  happy  or  miserable. 
The  karma  is  itself  controlled  by  its  own  essential  character. 
If  it  be  good,  it  must  necessarily  appoint  the  being  that  will 
be  produced  to  a  state  of  happiness  and  privilege ;  but  if  it 
be  evil,  it  must  as  necessarily  appoint  the  being  to  a  state  of 
misery  and  degradation.  In  the  act  of  reproduction,  karma 
can  work  without  the  aid  of  a  material  instrumentality,  as 
some  beings  in  this  world,  and  all  in  the  dewa-lokas,  are  pro- 
duced by  what  is  called  the  aj)paritional  birth  (8). 

It  is  difficult  to  speak  with  technical  precision  on  Bud- 
histical  subjects,  in  another  language,  unless  great  circumlo- 
cution be  used.  ^  e  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  all  the 
parts  that  enter  into  its  composition.  But  he  denies  that 
there  exists  anything  equivalent  to  that  which,  in  other  sys- 
tems, is  called  the  soul.  It  is  true  that  the  five  khandas 
exist.  There  is  no  delusion  as  to  them.  But  when  we 
assert  the  existence  of  any  element  or  essence  in  addition, 
we  deceive  ourselves ;  it  is  not  a  reality.  Uttering  the  senti- 
ments of  Budhism,  rather  than  adopting  its  language,  I  may 
regard  myself  as  a  sentient  being,  now  existent  in  the  world 
of  men.  But  I  have  existed,  in  a  similar  manner,  in  many 
myriads  of  previous  births,  and  may  have  passed  through  all 
possible  states  of  being,  from  the  highest  to  the  lowest,  and 
have  been  in  some  of  them  repeatedly.  I  am  now  under  the 
influence  of  all  that  I  have  ever  done,  in  all  these  ages. 
This  is  my  karma,  the  arbiter  of  my  destiny.  Until  I  attain 
nirwana,   I  must  still  continue  to   exist :  but  the  states  of 


39G  A    MANUAL    OF    BUDHISM. 

being  into  which  I  shall  pass,  as  duration  rolls  on,  I  cannot 
tell.     The  future  is  enshrouded  in  impenetrable  darkness. 

This  wonder-working  karma  is  a  mere  abstraction.  It  is' 
declared  to  be  achinteyya,  without  a  mind.  In  this  respect, 
it  is  allied  to  the  earth.  The  earth,  naturally,  enables  the 
seed  to  germinate,  and  produces  plants  and  lofty  trees ;  and 
in  the  same  manner,  karma,  naturally,  produces  a  new 
existence,  in  conjunction  with  upadana.  Neither  the  earth 
nor  the  seed,  neither  the  karma  nor  the  upadana,  possesses  a 
mind.  Yet  the  way  of  karma  is  intricate  and  involved.  No 
sentient  being  can  tell  in  what  state  the  karma  that  he  pos- 
sesses will  appoint  his  next  birth ;  though  he  may  be  now, 
and  continue  to  be  until  death,  one  of  the  most  meritorious 
of  men.  In  that  karma  there  may  be  the  crime  of  murder, 
committed  many  ages  ago,  but  not  yet  expiated ;  and  in  the 
next  existence  its  punishment  may  have  to  be  endured. 
There  will  ultimately  be  a  reward  for  that  wliich  is  good  ; 
but  it  may  be  long  delayed.  It  acts  like  an  hereditary 
disease ;  its  evil  may  be  latent  through  many  generations,  and 
then  break  out  in  uncontrollable  violence.  The  Budhist 
must  therefore,  of  necessity,  die  "  without  hope."  It  is  by 
the  aggregate  karma  of  the  various  orders  of  living  being 
that  the  present  worlds  were  brought  into  existence,  and 
that  their  general  economy  is  controlled.  But  it  is  difficult 
to  reconcile  the  unerring  rectitude  of  karma  with  the  recur- 
rence of  events  in  uniform  cycles  and  with  the  similarity  of 
all  the  systems  of  worlds ;  unless  it  control,  absolutely,  the 
will  of  sentient  being,  in  which  case  it  is  no  longer  a  moral 
government,  but  necessity  or  fate  (9). 

It  will  have  been  observed,  that  if  there  be  a  dissolution 
of  all  the  elements  of  existence  at  death,  and  there  is  no 
hereafter,  no  future  world,  to  that  existence,  there  is  then  no 
moral  responsibility.  To  set  aside  this  conclusion,  there  are 
many  arguments  presented  in  the  native  works,  particularly 
in  the  one  from  which  I  have  so  often  quoted,  Milinda 
Prasna.  Thus,  a  man  plants  a  mango,  and  that  fruit  pro- 
duces a  tree,  which  tree  belongs  to  the   man   though  that 


IX.    THE    ONTOLOGY    OF    BTTDiriSM.  397 

which  he  planted  was  not  a  tree  but  a  fruit.  A  man  betrothes 
a  girl,  who,  when  she  has  grown  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  village,  and  is  punished 
for  it,  though  it  was  not  he  who  burnt  the  village  but  the  fire. 
The  tree  came  by  means  of  the  fruit ;  the  woman  came  by 
means  of  the  girl ;  and  the  fire  came  by  means  of  the  man  ; 
and  this  "  by  means  of,"  in  all  the  cases,  is  the  only  nexus 
between  the  parties,  whether  it  be  the  fruit  and  the  man,  the 
cfirl  and  the  woman,  or  the  fire  and  he  who  kindled  it.  In 
V  like  manner,  when  the  elements  of  existence  are  dissolved, 
as  another  being  comes  into  existence  by  means  of  the  karma 
of  that  existence,  inheriting  all  its  responsibilities,  there  is 
still  no  escape  from  the  consequences  of  sin.  To  this  we 
might  reply,  that  by  this  process  the  crime  is  punished ;  but 
it  is  in  another  person ;  and  the  agent  of  that  crime  is  less 
connected  with  that  person  than  the  father  is  with  the  child. 
The  parent  may  see  the  child,  and  know  him;  but  the 
criminal  has  no  knowledge  whatever  of  the  being  who  is 
punished  in  his  stead,  nor  has  that  being  any  knowledge 
whatever  of  the  criminal.  We  shall  be  told  that  this  process 
is  not  inconsistent  with  the  other  speculations  of  the  Budhists 
on  identity,  who  teach  that  the  flame  is  as  much  the  same 
flame  when  transferred  to  another  wick,  as  the  flame  of  one 
moment  is  the  flame  of  a  previous  moment  when  proceeding 
from  the  same  wick  ;  in  both  cases,  one  is  the  consequence  of 
the  other.  But  the  moral  objections  to  the  doctrine  still  re- 
main in  full  force. 

The  difficulties  attendant  upon  this  peculiar  dogma  may  be 
seen  in  the  fact  that  it  is  almost  universally  repudiated. 
Even  the  sramana  priests,  at  one  time,  denied  it ;  but  when 
the  passages  teaching  it  were  pointed  out  to  them  in  their 
own  sacred  books,  they  were  obliged  to  acknowledge  that  it 
is  a  tenet  of  their  religion.  Yet  in  historical  composition,  in 
narrative,  and  in  conversation,  the  common  idea  of  transmi- 
gration is  continually  presented.  We  meet  with  innumerable 
passages  like  the  following: — "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  Jataka,  Budha  himself  says,  "  The  former 
iin>visc  merchant  and  his  company  are  the  present  D^wadatta 
and  his  disciples,  and  I  was  then  the  wise  merchant."  The 
whole  of  the  Jatakas  conclude  with  a  similar  declaration. 

These  speculations  are  peculiar  to  Budhism  ;  and  although 
they  produce  contrivance  without  a  contriver,  and  design 
without  a  designer,  they  are  as  rational,  in  this  respect,  as 
any  other  system  that  denies  the  agency  of  a  self-existent  and 
ever-living  God.  The  origin  of  the  world  has  been  attri- 
buted to  nature,  order,  symmetry,  number,  arrangement, 
association,  harmony,  irritability,  love,  attraction,  fortuity, 
infinite  intelligence,  a  plastic  energy,  a  seminal  principle, 
creative  power,  an  emanation  from  the  supreme  spirit,  eternal 
necessity,  material  necessity,  mechanical  necessity,  the  force 
of  circumstances,  an  operative  fire,  a  generative  water,  a 
vital  air,  an  unfathomable  depth,  &c.  With  none  of  these 
systems  has  Budhism  any  agreement.  Nor  do  I  know  of 
any  modern  theory  that  resembles  it,  unless  it  be  that  of 
Johan  Gottlieb  Fichte,  who  taught  that  "  the  arrangement  of 
moral  sentiments  and  relations,  that  is,  the  moral  order  of  the 
universe  is  God."  Among  men  who  ought  to  have  been 
wiser,  we  have  many  instances  of  a  sunilar  want  of  definiteness, 
in  their  ideas  of  creative  power  ;  as  when  Kepler  thought 
that  "  comets  arise  as  a  herb  springs  from  the  earth  without 
seed,  and  as  fishes  are  formed  in  the  sea  by  a  generatio  spon- 
tanea;" with  whom  we  may  class  the  philosophers  who 
taught  that  petrified  shells  have  been  formed  "  by  the  tu- 
multuous movements  of  terrestrial  exhalations,"  and  all  who 
held  the  doctrine  of  equivocal  generation.  As  to  the  supreme 
controlling  power,  apart  from  the  creative,  there  has  been 
equal  uncertainty  of  opinion.  The  Greeks  worshipped  Zeus 
as  the  ruler  who  "  according  to  his  own  choice  assigned  their 
good  or  evil  lot  to  mortals;"  but  more  potent  than  "the 
most  high  and  powerful  among  the  gods  "  were  the  inflexible 
Moirae,  and  the  dreaded  Erinnyes  were  equally  unrestrained 
by  his  decrees. 


IX.    THE    ONTOLOGY    OF    BUDHISM.  399 

Inasmuch  as  Budhism  declares  karma  to  be  the  supreme 
controllmg  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.  Rupan,  the  organized  body. 
2.  Wedana,  sensation.  3.  Sannya,  preception.  4.  Sankharo,  dis- 
crimination.    5.  Winyana,  consciousness.*' 

2.  The  Organized  Body. 
The  Rupakkhando  are  twenty-eight  in  number,  viz.  1.  Pathawi- 
dhatu,  earth.  2.  Apo-dhatu,  water.  3.  Tejo-dhatu,  fire.  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.  Karamannyata,  adaptation. 

*  The  definitions  in  this  chapter  are  taken  from  the  Siiryodgamana-sutra 
(a  discom-se  delivered  by  Gotama,  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-wihara)  :  Amawatura  ;  and  Wisudhi- 
marKsa-sanne. 


400  A    MANUAL    OF    liUDlIISM. 

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  number  ;  viz.,  the  hair  of  the  head,  the  hair  of  the 
body,  the  nails,  the  teeth,  the  skin,  the  flesh,  the  veins,  the  bones, 
the  marrow,  the  kidneys,  the  heart,  the  liver,  the  abdomen,  the 
spleen,  the  lungs,  the  intestines,  the  lower  intestines,  the  stomach, 
the  feces,  and  the  brain. 

2.  Water. — The  parts  of  the  body  that  are  formed  of  this  element 
are  twelve  in  number ;  viz.,  bile,  phlegm,  pus,  blood,  sweat,  fat, 
tears,  serum,  saliva,  mucus,  the  oil  that  lubricates  the  joints,  and 
urine. 

3.  Fire. — There  are  four  different  kinds  of  fire  in  the  body  ; 
viz.,  the  fire  that  prevents  it  from  putrifying,  as  salt  prevents  the 
corruption  of  flesh  ;  the  fire  arising  from  sorrow,  that  causes  the 
body  to  waste  away,  as  if  it  were  burnt ;  the  fire  that  produces 
decay  and  infirmity  ;  and  the  fire  in  the  stomach  that  consumes 
the  food.    ' 

The  absence  or  diminution  of  heat  is  called  cold.  Some  have 
said  that  apo-dhatu  is  the  cause  of  cold ;  but  this  is  not  correct. 
For  this  reason.  When  any  one  goes  from  the  sunshine  into  the 
shade  he  feels  cold ;  but  if  he  was  to  come  from  the  interior  of  the 
earth  to  the  same  place  he  Avould  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  same. 

4.  Wind. — There  are  six  different  kinds  of  wind  in  the  body ; 
viz.,  the  udwangama  wind,  that  ascends  from  the  two  feet  to  the 
head,  and  causes  vomiting,  hiccough,  &c. ;  the  adhogama  wind,  that 
descends  from  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  stomach  and  abdomen,  exterior  to 
the  intestines ;  the  kotthasa  wind,  that  is  within  the  intestines  ; 
and  the  angamanganusari  wind,  that  pervades  the  whole  of  the 
body,  being  conveyed  in  vessels  like  the  veins,  and  imparts  the 
power  by  which  the  hand  or  foot,  or  any  other  member,  is  moved. 
By  these  six  winds,  or  airs,  the  body  is  prevented  from  being  like  a 
mere  log  of  wood,  and  is  enabled  to  perform  whatever  action  is 
required ;  but  thougli  it  is  said  that  they  are  the  cause  of  motion,  it 
must  be  understood  that  the  principal  cause  is  the  hita,  or  mind. 


IX.    TTIE    ONTOLOGY    OF    riimillSM.  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 
element  is  perceived  by  the  nose  ;  another  by  the  tongue  ;  another 
by  the  eye  ;  and  a  fourth,  by  the  ear. 

The  essential  property  of  earth  is  solidity  ;  of  water,  fluidity  ;  of 
fire,  heat ;  and  of  wind,  expansiveness  or  difi"usion. 

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  five  are  called  prasada-rupas,  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  im- 
pression of  sound,  whether  it  be  from  the  drum,  harp,  or  thunder, 
3.  The  nose,  that  which  receives  the  impression  of  smell,  whether 
it  be  grateful  or  unpleasant.  4.  The  tongue,  that  which  receives 
the  impression  of  taste,  whether  it  be  from  a  solid  or  liquid.  5. 
The  body,  that  which  receives  the  impression  produced  by  the  touch, 
or  contact,  of  substance,  whether  it  be  of  a  garment  or  a  living 
being. 

When  the  karm.a  by  means  of  which  these  impressions  are  pro- 
duced is  deficient,  or  when  any  of  the  four  principal  elements  of 
which  the  organs  are  composed,  are  either  absent  or  too  abundant, 
the  oflfice  of  the  eye,  ear,  See,  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  flics  ;  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. 

T>    J) 


402  A    MANUAL    OF    HUDIITSM. 

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  nourishment.  1.  For  the  nourishing  of  the  eye,  or 
the  production  of  sight,  there  must  be  a  communication  between 
the  eye  and  the  outward  form.  2.  For  the  nourishing  of  the  car, 
or  the  production  of  hearing,  there  must  be  a  communication  be- 
tween the  ear  and  the  sonorous  body.  3.  For  the  nourishing  of  the 
nose,  or  the  production  of  smell,  there  must  be  a  communication 
between  the  nose  and  the  object  smelled.  4.  For  the  nourishing  of 
the  tongue,  or  the  production  of  taste,  there  must  be  a  commu- 
nication between  the  tongue  and  the  object  tasted.  5.  For  the 
nourishing  of  the  body,  or  the  production  of  the  feeling  that  arises 
from  touch,  or  contact,  there  must  be  a  communication  between  the 
body  and  some  substance,  or  sensible  object ;  pottabban  being  the 
power  of  feeling,  or  sensibility  ;  as,  when  a  garment  is  put  on,  the 
body  is  conscious  of  a  sensation,  either  comfortable  or  unjdeasant, 
according  to  the  material  of  which  it  is  made. 

The  khandas  that  are  thus  connected  with  some  sensible  object, 
and  by  that  object  are  nourished,  are  called  aharaja  ;  those  that  are 
connected  with  the  mental  faculties,  and  cannot  be  divided,  are 
called  chittaja. 

15.  The  womanhood. 

16.  The  manhood. 

17.  The  heart,  the  seat  of  thought.  The  heart  may  be  said  to 
feci  the  thought,  to  bear  or  support  it,  and  to  throw  it  out  or  cast  it 
off.     It  is  the  cause  of  mano-winyana,  or  mind-consciousness. 

18.  Vitality,  the  principle  of  life,  the  essential  of  existence.  It 
is  produced  at  the  same  time  as  the  organized  body  to  which  it  is 
attached,  by  means  of  karma.  It  is  that  which  forms  the  aggre- 
gation of  the  rupa-khandas,  and  i's  the  cause  of  their  (temporary) 
preservation,  as  water  nourishes  the  lotus,  and  it  is  the  means  by 
which  they  exist ;  it  is  the  medium  by  which  they  are  sustained,  as 
the  infant  prince  is  supported  by  the  milk  of  his  nurse.  When 
the  principle  of  life  is  extinguished,  there  is  an  end  of  the  rupa- 
khandas,  as  death  ensues. 

19.  Space. — There  are  in  the  body  nine  apertures,  vacuities,  or 
spaces  ;  the  orifices  of  the  cars,  the  nostrils,  the  mouth,  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.    TIIK    ONTOLOGY    Ol'    BITDIIISM.  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  hns 
been  well  anointed  or  beaten.  This  property  is  also  both  corporeal 
and  mental. 

24.  Adaptation,  a  property  like  that  of  gold  that  lias  been  ex- 
posed during  a  whole  day  to  the  influence  of  a  strong  fire,  Avhich 
enables  the  body  to  accommodate  itself  readily  to  any  work  it  may 
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.  Impermanency,  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  from  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    MANtTAL    OF    BUDIIIgM. 

is  presented  to  the  car,  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  arc 
on  tliis  wise.  When  an  object  is  seen,  whether  it  be  green  or  red, 
there  is  the  jierception  that  it  is  of  that  particular  colour.  So  also 
when  any  sound  is  heard,  whether  it  be  from  the  drum  or  any  other 
instrument,  there  is  the  perception  that  it  is  such  a  sound ;  when 
there  is  any  smell,  whether  it  be  agreeable  or  disagreeable,  there  is 
the  perception  that  it  is  such  a  smell ;  when  there  is  any  flavour, 
whether  it  be  sweet,  sour,  milky,  saline,  or  oily,  there  is  the  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  mind  considers  any  matter 
or  subject,  and  examines  it,  there  is  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  number ;  viz. 

1.  Phassa,  touch,  the  first  thought  produced  in  the  mind  from 
the  touching  of  the  eye  by  the  figure,  of  the  ear  by  the  sound,  &c., 
as  when  at  the  dawn  of  day  the  first  rays  of  the  sun  impinge  upon 
a  wall. 

In  answer  to  the  question  of  the  king  of  Sagal,  "  What  are  the 
signs,  or  properties,  of  contact  ?  Will  you  exjjlain  them  to  me  by 
a  comparison  ? "  Nagasena  replied,  "  We  will  suppose  that  two 
rams  are  fighting  with  each  other ;  one  ram  is  the  eye,  the  other  is 
the  figure,  or  outward  form,  and  the  meeting  of  their  heads  is  con- 
tact. Again,  a  man  claps  his  hands  ;  one  palm  is  the  eye,  the 
other  is  the  outward  form,  and  their  meeting  together  is  contact. 
And  again,  a  man  plays  upon  the  cymbals  ;  one  cymbal  is  the  eye, 
the  other  is  the  outward  form,  and  their  meeting  together  is  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  man  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  means  of  it,  after  his 
death  he  is  born  in  a  dewa-loka ;  in  the  midst  of  his  happiness  he 
thus  reflects.  In  former  ages  I  have  obtained  merit,  and  by  means 
of  it  I  am  now  enabled  to  enjoy  the  blessings  of  the  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  form  he  wishes. 

4.  Chetana,  thought,  that  which  exerts  itself  more  quickly  than 
any  other  of  the  fifty-five  faculties  in  all  mental  exercises,  as  when 
a  husbandman  goes  with  fifty-four  of  his  friends  to  plough,  or  per- 
form any  other  agricultural  operation,  he  himself  works  more 
actively  and  laboriously  than  any  of  the  rest.  It  is  one,  though  it 
is  produced  by  many  different  series  of  karma. 

It  is  by  the  action  of  the  mind  upon  the  power  of  reflection  that 
thought  is  produced.  The  manner  in  which  it  thus  acts  is  called 
touching,  though  there  is  no  actual  contact.  When  a  man,  standing 
on  the  ground,  sees  another  man  at  the  top  of  a  high  tree,  or  at  the 
extremity  of  one  of  its  branches,  he  feels  fear,  and  his  knees  smite 
one  against  the  other  ;  in  like  manner,  the  eye  does  not  touch  the 
object  of  vision,  nor  the  ear  the  instrument  of  sound,  yet  sight  and 
hearing  are  produced.  In  none  of  these  instances  is  there  actual 
contact.  The  medium  by  which  this  communication  takes  place  is, 
as  it  were,  an  act  of  striking,  as  when  one  hand  is  struck  against 
the  other. 

This  action  is  unceasing,  as  when  a  cow  has  a  sore  from  the 
abrading  of  the  skin,  she  feels  continual  pain  when  anything 
touches  it,  wherever  she  may  be ;  so  also  when  the  eye,  in  the 
manner  thus  set  forth,  touches  any  object,  or  when  any  object  is 
seen,  there  is  the  production  of  sensation,  either  pleasant,  or  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 


40G  A    MANUAL    01"    BUUHISM. 

I'or  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,  lata, 
producing  volition,  manakota  karana,  (which  may  have  an  influence 
upon  others,  as  well  as  upon  the  individual  in  whose  mind  it  is  pro- 
duced). Thus,  a  man  prepares  poison,  and  drinks  some  of  it  him- 
self; if  he  gives  to  others  also  to  drink,  he  brings  sorrow  upon 
himself,  and  upon  tlie  others  who  have  drunk  with  him ;  so  also,  a 
man  resolves  on  the  taking  of  life,  and  for  this  crime  he  is  born  in 
hell,  and  if  he  persuades  others  also  to  commit  the  same  crime, 
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 
made  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 
merit,  and  from  the  good  acts  that  he  performs,  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  some  former 
time  ?  "  Nagasena  :  "  Thought  comes  from  the  memory,  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  mind?"  Milinda:  "  It  is  not  the 
mind  that  passes  away,  but  the  thought."  Nagasena  :  "  Then  how 
is  it  you  say  that  when  the  remembrance  of  that  which  has  hap- 
pened in  some  former  period  has  passed  away,  this  remembrance 
comes  again  from  the  mind,  and  not  from  the  thought?"  The 
king,  upon  hearing  this  question,  acknowledged  that  he  w^as  over- 
come. 

Again,  the  king  said  to  Nagasena,  "  Does  all  thought  come  from 
the  memory,  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  assumed  without  any  result ;  the  scholar 
w^ould  be  unable  to  learn.  Thought  is  produced  in  sixteen  dificrent 
ways  : — 1.  From  reflection;  Ananda,  the  upusaka  Khujjutara,  and 


IX.    THE    ONTOLOGY    OF    BUDHISM.  407 

many  others,  were  enabled  by  this  means  to  know  what  happened 
to  them  in  former  ages ;  not  in  this  birth  alone  but  in  previous 
births.  2.  From  the  instruction  of  others  ;  a  man  forgets  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  remembers  that  in  such  a 
place  he  received  enjoyment  or  satisfaction.  5.  From  aversion  ;  a 
man  meets  with  something  that  causes  sorrow,  and  he  afterwards 
remembers  that  in  such  a  place  he  received  sorrow,  by  which  aver- 
sion is  produced.  6.  From  similarity,  or  resemblance  ;  a  man  sees 
another  human  being,  and  it  reminds  him  of  his  father,  or  his 
mother,  or  his  brother,  or  some  other  relative ;  he  sees  a  camel,  or 
a  bull,  or  an  ass,  and  it  reminds  him  of  other  camels,  bulls,  and 
asses.  7.  From  separation,  or  analysis  ;  a  man  sees  some  one,  and 
he  thinks  that  his  name  is  so  and  so ;  and  that  his  voice,  smell, 
taste,  touch.  Sec,  are  so  and  so.  8,  From  conversation ;  a  man 
entirely  forgets  some  matter,  but  by  conversing  with  others  he  is 
reminded  of  it  again.  9.  From  signs  ;  a  man  sees  the  signs  or 
attributes  of  a  bull,  by  which  he  knows  that  it  is  a  bull,  or  he  is 
reminded  of  a  bull.  10,  From  assistance  ;  a  man  forgets  some- 
thing, but  another  person  tells  him  to  try  and  think  about  it,  and 
he  then  remembers.  10.  From  impressions;  a  man  sees  a  certain 
letter  in  any  writing,  from  which  he  knows  what  letters  are  to  come 
next.  11.  From  numbers,  or  computation;  an  arithmetician  sees 
a  number,  by  which  he  is  led  to  calculate  other  numbers,  or  is  re- 
minded of  them.  12.  From  instrviction ;  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  monarch  wishes  to  know  what 
has  occurred  in  former  times  in  his  kingdom ;  he  therefore  sends 
for  the  chronicles  that  were  then  written,  and  by  reading  them  he 
learns  it.  15.  From  proximity  ;  a  king  sees  a  vessel  that  is  placed 
near  him,  by  which  he  is  reminded  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    M.VXUAL    OF    IJUDIIIsM. 


vour,  when  he  touches  anything,  of  liow  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  tlie  centre  of  tlic 
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  mind  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  coming  in  contact,  or 
being  associated  with  certain  objects,  some  through  meditation, 
bhawana,  and  some  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 
mind,  as  the  sound  that  continues  to  proceed  from  the  bell,  j 

"  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  enemy  to  wichikichawa,  or  doubt.  Witarka  precedes 
wichara  ;  it  is  that  which  causes  the  rising  of  the  aramimu,  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,  disciission ;  doubt,  deliberation  ;  consideration  of 
probabilities,  mental  anticipation  of  alternatives,  conjecture ;  from  the  root 
wi,  inijjlying  discrimination,  and  tarka,  to  reason,  or  doubt. — Wilson's  San- 
skrit Dictionary. 

t  Wichara  :  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 
may  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  flower  and 
collecting  pollen.  Witarka  is  like  the  moving  of  the  golden  eagle 
through  the  air,  when  the  movement  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  made  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  made  up  into  some  kind  of 
vessel ;  the  other  is  like  the  kneading  of  the  clay  that  it  may  be 
brought  to  the  proper  consistency  or  shape.  Witarka  is  like  the 
leg  of  a  pair  of  compasses  that  is  at  rest  in  the  centre  of  the  circle  ; 
wichara  is  like  the  leg  that  traverses  the  circumference.  In  this 
way  witarka  and  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  determination ;  that  which  prompts  to  all  kinds  of  ex- 
ertion, like  the  powerful  man  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  more  certain  destruction. 

The  property  of  wiraya  is  to  afford  support,  as  by  a  prop ;  it 
prevents  the  downfall  or  destruction  of  merit.  When  a  house 
leans  to  one  side  a  prop  is  placed  against  it  that  it  may  not  fall ;  in 
like  manner,  this  principle  is,  as  it  were,  a  prop  to  prevent  the 
downfall  of  merit.  When  a  king,  with  a  large  army,  engages  an- 
other king,  with  a  small  army,  he  overcomes  by  the  superiority  in 
the  number  of  his  men  ;  and  as  the  victorious  king  is  thus  assisted 
by  his  army,  so  is  the  man  who  seeks  nirwana  assisted  by  this  prin- 
ciple. The  same  truths  have  been  declared  by  Budha  : — "  By 
wiraya,  the  srawaka  disciple  keeps  at  a  distance  all  akusala,  or  de- 
merit, 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  wyupada,  the  wish  to  injure  another. 
It  is  accompanied  by  sepa,  satisfaction  or  enjoyment ;  where  there 
is  the  one,  there  is  always  the  other.  Pritiya  is  like  the  finding  of 
the  water,  whilst  the  drinking  of  it  is  sepa. 

There  is  pharana-pritiya,  which  like  wind  in  an  instrument,  or 
water  in  a  cave,  pervades  every  part  of  the  being  by  whom  it  is 
possessed  ;  it  is  sometimes  so  powerful  as  to  cause  the  hair  of  the 
body  to  become  erect. 

There  is  a  second  kind  of  pritiya  that  is  again  and  again  repeated, 
with  intervals  between,  like  the  flashes  of  the  lightning;  and  a 
third  that  is  no  sooner  present  than  it  is  gone,  like  the  waves  of  the 
sea,  that  expend  themselves,  and  lose  their  existence,  by  rolling 
upon  the  shore. 

There  is  also  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  former  periods  many  priests  and  religious  persons  assembled 
here  that  they  might  worship  ;"  and  as  he  was  in  the  act  of  making 
this  reflection,  he  received  the  power  of  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  Avihara  ;  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  lights  of  the 
festival  and  the  people  in  the  act  of  worship,  whilst  at  the  same 
time  she  could  hear  the  voices  of  the  priests,  she  thought  within 
herself,  "  They  who  can  thus  be  present  at  the  festival  are  blessed." 
Thus  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  come  through  the  sky. 
When  they  further  asked  how  she  had  thus  become  a  rahat,  she 
said,  "  I  only  know  that  I  did  not  remain  in  the  same  place  any 
longer  after  I  felt  the  joy  ;  I  know  nothing  more." 

As  when  the  water  of  many  different  rivers,  or  many  different 
kinds  of  oil,  are  poured  into  the  same  vessel,  it  is  difficult  to  sepa- 
rate the  Avater  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.  Adhimokha,  steadfastness,  that  which  gives  stability  to  the 
mind,  as  the  firm  pillar  of  emerald. 

14.  Sardhawa,  purity,  that  which  cleanses  the  mind  from  evil 
desire ;  as  when  a  chakrawartti  travels,  and  the  feet  of  his  soldiers 
foul  the  water  through  which  they  pass,  the  water  is  cleansed  by 
the  udakaprasanna  jewel,  in  order  that  he  may  drink  it. 

When  sardhawa  is  carried  out  to  its  most  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  (literally,  leaping).  By  the  former,  evil  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 
army  of  a  chakrawartti  passes  a  brook  in  which  there  is  only  a 
small  quantity  of  water,  it  is  fouled  by  the  feet  of  those  who  pass, 
and  becomes  muddy ;  the  water  and  the  mud  are  mixed  together, 


412  A    MANUAL    OF    BUDIIISM. 

until  it  becomes  like  the  pool  in  which  buffaloes  have  wallowed. 
The  emperor,  when  he  also  has  passed  over,  tells  his  nobles  to 
bring  him  some  of  the  water  to  drink.  But  how  can  his  majesty 
drink  water  that  is  thus  defiled?  In  his  possession  there  is  a 
magical  jewel;  and  when  this  is  put  into  the  water,  the  mud  falls 
to  the  bottom,  and  it  becomes  perfectly  clear,  so  that  it  is  now  fit 
for  the  chakrawartti  to  drink.  The  muddy  water  is  the  mind. 
The  noble  who  cast  the  jewel  into  the  water  is  he  who  is  seeking 
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  from  evil  desire,  becomes  pure ;  and  it  is  in  this  way  that 
sardhawa  produces  purity. 

"  Again,  when  he  who  is  seeking  nirwana  sees  that  evil  desire  is 
overcome  by  some  other  being,  he  endeavours  to  enter,  as  it  were 
by  a  leap,  one  or  other  of  the  four  paths  ;  he  exerts  himself  to  gain 
the  advantages  not  yet  gained,  to  attain  that  which  is  not  yet 
attained,  and  to  accomplish  that  which  is  not  yet  accomplished. 
When  the  waters  of  a  heavy  rain  fall  upon  a  rock,  they  do  not  re- 
main upon  the  summit,  but  fall  to  the  low  places  and  fill  the  rivers. 
A  traveller  arrives  at  the  bank  of  a  swollen  river,  where  others  have 
preceded  him,  but  they  know  not  the  depth  of  the  stream,  and  are 
afraid  to  venture  across.  By  and  bye  a  more  courageous  man 
arrives,  who  arranges  his  garments,  enters  the  stream,  and  gains  the 
opposite  bank.  This  is  seen  by  the  others,  who  soon  follow  his 
example  in  crowds.  In  like  manner,  when  he  who  is  seeking 
nirwana,  sees  in  what  way  others  have  become  free  from  impurity, 
he  enters,  as  by  a  leap,  one  of  the  four  paths ;  and  it  is  in  this  way 
that  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,  scepticism,  and  ignorance, 
may  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  from  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  him  good  advice,  and  in- 
forming him  of  all  things  that  it  is  necessary  for  him  to  know. 

"  It  is  the  property  of  smirti,"  said  Nagascna,  "  to  divide  that 


IX.    THE    ONTOLOGY    OF    EUDIIISM.  413 

which  is  united  or  combined,  one  kind  or  species  being  separated 
from  another,  or  distinguished  from  it,  according  to  it  own  essential 
nature.  It  distinguishes  the  four  satipatthanas,  the  four  samj-ak- 
pradhanas,  the  four  irdhi-padas,  &c. ;  kusala  and  akusala  ;  that 
which  is  criminal  and  that  which  is  not  criminal ;  that  which  is 
low  and  that  which  is  exalted  ;  and  that  which  is  white  and  that 
which  is  black.  Thereby  he  who  seeks  nirwana  unites  that  which 
it  is  proper  to  unite,  and  refrains  from  uniting  that  which  it  is  im- 
proper to  unite  ;  he  separates  that  which  it  is  proper  to  separate  ; 
and  refrains  from  separating  that  which  it  is  improper  to  separate. 
The  treasurer,  or  high  steward,  of  the  chakrawartti  informs  him 
every  morning  and  evening  of  the  extent  of  his  retinue,  saying, 
Your  elephants  are  so  many,  your  cavalry  so  many,  your  chariots  so 
many,  and  your  infantry  so  many  ;  your  gold  is  so  much  ;  you  have 
so  many  pieces  of  coin,  and  so  many  stores  ;  your  majesty  will  be 
pleased  to  take  note  of  these  things.  In  like  manner,  he  who  seeks 
nirwana,  by  smirti  distinguishes  the  four  satipatthanas,  the  four 
samyak-pradhanas  (the  Avhole  series  being  repeated  as  before) ;  he 
does  that  which  it  is  proper  for  him  to  do,  and  leaves  undone  that 
which  it  is  proper  for  him  to  avoid  ;  he  sees  that  this  will  be  a 
hindrance  to  him,  and  avoids  it,  and  that  that  will  be  a  help  to  him, 
and  seeks  it.  The  prime  minister  of  the  chakrawartti  knows  who 
are  on  the  side  of  the  king,  and  encourages  them,  whilst  all  others 
are  banished  from  the  court ;  in  like  manner,  by  smirti  the  good  is 
distinguished  from  the  evil.  The  teaching  of  Budha  is  to  the  same 
effect,  who  says,  'I  declare  that  by  smirti  all  meanings,  or  tendencies, 
are  discovered.'" 

16.  Hiri,  shame,  that  which  deters  from  the  performance  of  what 
is  improper  to  be  done,  through  the  influence  of  shame. 

17.  Ottappa,  fear,  that  which  deters  from  the  performance  of 
what  is  improper  to  be  done,  through  alarm  for  its  consequences. 

18.  Alobha,  indifference,  that  which  causes  him  who  sees  or  hears 
to  be  as  though  he  heard  not  or  saw  not,  like  the  water  that  floats 
upon  the  surface  of  the  water  lily  (without  in  any  way  aff'ecting  it, 
or  entering  its  pores). 

19.  Adwesa,  affection,  that  which  bears  no  enmity,  and  is  free 
from  anger,  like  a  faithful  friend. 

20.  Pragnyawa,  wisdom,  that  which  dispels  ignorance,  revealing 
what  is  good  and  what  is  not  good,  like  the  burning  lamp  that  brings 
to  view  the  figures  that  would  otherwise  be  hid  by  the  darkness. 
Its  opposite  is  awidya,  ignorance. 


414  A    MANUAL    OF    nT'DIIISM. 

The  locality  of  pragnyuwa  cannot  bo  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  meanings  ;  when  the  meaning  of  a  matter 
is  understood,  wisdom  is  produced.  It  is  difficult  to  acquire,  as  well 
as  to  explain.  It  is  extensive,  multiform,  and  scattered  in  various 
places ;  brings  fatigue  to  him  who  would  find  it ;  and  requires 
perseverance  in  the  search.  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  five  wisudhi,  as  sela-wisudhi, 
drishti-wisudhi,  chitta-wisudhi,  &cc.  It  is  so  called,  because  it  is 
that  of  which  they  are  composed,  their  substance,  as  the  body  is 
the  support  of  the  different  members.  The  power  of  the  wisudhi 
is  increased  or  decreased  according  to  the  strength  of  the  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  arc  impermanent,  asso- 
ciated with  sorrow,  and  unreal.  The  man  who  lights  a  lamp  in  a 
house  where  there  is  darkness,  thereby  dispels  that  darkness  and 
produces  light,  by  which  the  form  of  the  difierent  articles  in  it  is 
revealed  ;  and  it  is  in  the  same  way  that  wisdom  produces  the  efiects 
that  have  already  been  declared.  Again,  wherever  wisdom  is  pro- 
duced, in  that  place  moha,  ignorance  or  deception,  is  destroyed ;  as 
when  a  man  takes  a  lamp  into  a  dark  place,  the  darkness  is  destroyed, 
and  light  is  diffused. 

"When  any  one  has  gnyana,  knowledge,  he  has  also  pragnyawa  ; 
the  one  is  similar  to  the  other.  He  who  possesses  them  is  ignorant 
concerning  some  things  ;  and  concerning  others  his  ignorance  has 
passed  away.  He  is  ignorant  of  the  precepts  that  he  has  not  yet 
learnt,  of  the  paths  in  which  he  has  not  yet  walked,  and  of  the 
institutes  that  he  has  not  yet  heard ;  but  he  is  not  ignorant  that  all 
things  are  impermanent,  subject  to  sorrow,  and  unreal." 

Tliis  question  was  asked  of  Nagasena  by  the  king  of  Sagal, 
"Where  is  pragnyawa?  or.  In  what  place  does  wisdom  appear?" 


IX.    THE    OXTOLOGY    OV    BUDHISM.  415 

and  this  is  the  substance  of  the  reply  that  he  received.  "  When 
wisdom  has  effected  that  for  which  it  has  been  called  into  existence, 
it  passes  away,  or  is  destroyed ;  but  that  which  it  has  revealed  still 
remains  ;  as  when  it  imparls  the  knowledge  of  impermanency,  kc. 
this  knowledge  abides,  though  the  wisdom  that  produced  it  has 
passed  away.  This  may  be  illustrated  by  a  figure.  A  respectable 
man  wishes  to  write  a  letter  in  the  night  season  ;  he  calls  for  his 
secretary,  commands  a  lamp  to  be  lighted,  and  causes  the  letter  to 
be  written ;  after  this,  the  lamp  is  extinguished,  but  the  writing  re- 
mains. In  like  manner,  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  fire  is  extinguished  ;  after  this,  there 
is  no  further  necessity  for  any  water  ;  the  vessels  are  useless.  Now 
the  water  vessels  are  the  five  indrayas  ;  the  man  who  throws  the 
water  is  he  who  is  seeking  nirwana ;  the  fire  is  evil  desire ;  the 
water  is  sardhawa  and  the  other  powers  that  destroy  evil  desire  ; 
the  evil  desire,  Avhen  once  destroyed  does  not  again  exist ;  even  so 
wisdom  passes  away,  but  that  which  it  has  produced  still  abides. 
Again,  a  medical  man  takes  five  kinds  of  roots,  earths,  and  other 
drugs,  with  which  he  comjiiounds  a  medicine ;  it  is  given  to  the  patient 
for  whom  it  was  prepared,  and  by  this  means  he  recovers  ;  the 
medicine  is  then  of  no  further  use,  though  the  recovery  is  permanent ; 
and  it  is  the  same  with  wisdom." 

There  is  a  difference  between  manaskara  and  pragnyawa.  The 
former  is  possessed  by  sheep,  cattle,  and  camels ;  but  the  latter  is 
not.  Again,  the  property  of  the  former  is  uhana,  combination  ;  that 
of  the  latter  is  chedana,  separation  or  excision.  The  man  who 
reaps  barley  takes  the  stalks  in  his  left  hand,  and  a  sickle  in  his 
right  hand,  and  thus  severs  or  cuts  the  stalks ;  so  the  man  who 
seeks  nirwana  lays  hold  of  his  hita,  mind,  by  manaskara,  and  cuts 
off  evil  desire  by  the  sickle-resembling  pragnyawa. 

The  difference  between  sannya,  winyawa,  and  pragnyawa  may 
thus  be  known.  By  the  first  is  learnt  the  difference  in  the  colours 
of  things,  but  it  is  insufficient  to  discover  their  impermanency.  By 
the  second  is  learnt  the  difference  in  the  colours  of  things  and  their 
impermanency,  but  it  is  insufiicient  to  discover  the  paths.  By  the 
third  may  be  learnt  the  whole  of  these  things;  colour,  impermanency, 
and  the  paths.  There  is  another  method  by  which  this  difference 
may  be  understood.     When  a  heap  of  gold  coin  is  seen  alike  by  a 


41G  A    MANUAL    OF    BUDHISM. 

child,  a  peasant,  and  a  citizen,  the  chiUl  will  perceive  the  beauty  of 
the  colour  ;  but  he  docs  not  know  what  kind  of  articles  it  will  pur- 
chase. The  peasant  perceives  the  beautj'  of  the  colour,  and  knows 
that  he  can  purchase  with  it  such  and  such  articles  ;  but  he  does 
not  know  the  name  or  the  value  of  each  particular  coin.  The 
citizen,  however,  perceives  all  these  things  ;  he  knows  each  coin  by 
its  colour,  taste,  and  sound,  and  by  its  weight  when  held  in  the 
hand ;  he  knows  also  in  what  city,  province,  or  kingdom  it  was 
struck,  or  at  what  rock  or  forest,  or  on  the  bank  of  what  river ;  and 
he  knows  the  name  of  the  artist  by  whom  it  was  made.  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  may  be 
gained  by  any  being  who  will  practice  the  paramitas. 

There  arc  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  gems. 

21.  Madhyastata,  impartiality,  that  which  is  equally  disposed  to 
whatever  may  be  the  subject  of  thought,  referring  all  things  to 
their  own  proper  cause. 

22.  Kaya-prasrabdhi,  the  repose  or  tranquillity  of  the  body,  that 
which  prevents  udacha,  disquietude,  and  other  consequences  arising 
from  wedana. 

23.  Chitta-prasrabdhi,  the  repose  or  tranquillity  of  the  mind,  that 
which  prevents  disquietude,  and  other  consequences  arising  from 
winyana. 

24.  Kaya-lahuta,  body-lightness,  that  which  allays  the  desire  of 
sensual  gratification. 

25.  Chitta-lahuta,  mind-lightness,  that  which  prevents  sleep  and 
drowsiness. 

26.  Kaya-mirdutwa,  body- softness,  that  which  prevents  scepticism 
and  deception. 


IX.    THE    ONTOLOGY    OT    r.UDIIISM.  417 

27.  Chitta-mirdutwa  (is  explained  in  the  same  way  as  No.  26.) 

28.  Kaya-karmmanyata,  body-adaptation,  the  power  of  causing 
the  body  to  be  in  any  state  that  is  desired,  so  as  to  be  free  from  all 
uneasiness,  a  power  which  aids  in  restraining  the  desire  of  sensuous 
gratification. 

29.  Chitta-karmmanyata,  mind-adaptation,  (is  explained  in  the 
same  way  as  No.  28,  but  must  be  considered  in  its  application  to 
the  mind). 

30.  Kaya-pragunyata,  body-practice  or  experience,  that  which 
prevents  impurity. 

31.  Chitta-pragunyata,  mind-practice  or  experience  (is  explained 
in  the  same  way  as  No.  30). 

32.  Kaya-irjutwa,  body-uprightness  or  rectitude,  that  which  pre- 
vents the  deception  arising  from  wedana,  Sec. 

33.  Chitta-irjutwa,  mind-uprightness  or  rectitude  (is  explained  in 
the  same  way  as  No.  32). 

34.  Karuna,  kindly  regard,  favour,  pitifulness,  that  which  desires 
the  destruction  of  the  sorrow  of  the  afflicted. 

35.  Mudita,  benevolence,  that  which  rejoices  in  the  success  of 
the  prosperous. 

36.  Samyak-wachana,  truthfulness  of  speech,  that  which  avoids  the 
utterance  of  that  which  is  untrue,  and  seeks  to  utter  the  truth,  like 
the  husbandman  who,  by  the  act  of  winnowing,  drives'  away  the 
chaff  whilst  he  retains  the  grain. 

37.  Samyak-karmmanta,  truthfulness  or  propriety  of  action,  that 
which  performs  whatever  is  fit  or  proper,  like  the  wise  man,  and 
not  like  the  child  that  defiles  itself  in  various  ways. 

38.  Samyak-ajiwa,  truthfulness  of  life  or  conduct,  that  which 
purifies  the  life,  like  the  goldsmith  who  refines  the  precious  metals. 

39.  Lobha,  covetousness,  that  which  cleaves  to  sensible  objects. 

40.  Dwesa,  anger,  that  which  is  wrathful,  like  a  serpent  struck 
by  a  stafi". 

41.  Moya,  moha,  ignorance,  that  which  knows  not  the  four  great 
truths. 

42.  Mitya-drishti,  scepticism,  that  which  teaches  there  is  no  pre- 
sent world,  no  future  world ;  it  is  the  principal  root  of  all  akusala, 
or  demerit. 

43.  Udacha,  disquietude,  that  which  keeps  the  mind  in  continual 
agitation,  like  the  wind  that  moves  the  flag  or  pennant. 

44.  Ahirika,  shamelcssness,  that  which  is  not  ashamed  to  do  that 

j:  i; 


418  A    MANUAL    01"    BItDIIISM. 

which  it  is  improper  to  do,  like  the  hog  that  openly  wallows  in  the 
mire. 

45.  Annottappa,  recklessness,  that  which  does  not  fear  to  commit 
evil  deeds,  like  the  moth  that  fearlessly  casts  itself  into  the  flame  of 
the  lamp. 

46.  Wichikicha,  doubt,  that  which  questions  the  existence  of 
Bndha,  his  discourses,  and  the  priesthood  ;  previous  birth,  future 
birth  ;  the  consequences  resulting  from  moral  action,  and  the  en- 
trance into  the  dhyanas  by  means  of  the  exercise  of  kasina.  He 
who  is  under  the  influence  of  this  principle  is  like  a  man  held  by  a 
serpent ;  he  trembles  from  the  doiibts  that  agitate  him  ;  he  docs 
not  continue  in  one  mind,  and  is  perpetually  led  hither  and  thither, 
without  any  abiding  place  of  rest ;  and  when  he  sees  any  object,  he 
is  unable  to  tell  whether  it  be  a  pillar  or  a  man. 

47.  Manya,  self-conceit,  that  which  indulges  the  thought  that  I 
am  above  all  other  persons,  superior  to  all. 

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  mind  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  fault,  que- 
rulousness,  that  which  is  equally  dissatisfied  with  what  has  been 
done  and  what  has  not  been  done,  and  can  never  be  pleased.  He 
who  is  under  the  influence  of  this  principle  is  like  the  slave  wlio  is 
subject  to  the  caprice  of  an  imperious  master. 

51.  Thina,  sleep,  that  which  refreshes,  or  calms  the  mind. 

52.  Mijja,  drowsiness,  that  which  prevents  the  body  from  per- 
forming any  work.  It  is  sometimes  said  that  thina  has  the  same 
effect  upon  the  body  that  mijja  has  upon  the  mind.  The  body  is 
supposed  to  be  asleep  when  the  mind  is  awake,  and  the  mind  to  be 
active  when  the  body  is  in  unconscious  repose. 

The  fifty-two  modes  of  sankharo  here  enumerated,  together  with 
wedana,  sannya,  and  winyana  complete  the  category  of  discrimi- 
nation. 


IX.    THE    ONTOLOGY    OF    EUDHISM.  419 

6.    Consciousness. 

The  Winyana-khando,  or  faculties  of  consciousness,  are  eighty - 
nine  in  number,  viz. 

1.  Chaksu-winyana,  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  mother's 
womb  ;  all  other  beings,  in  the  same  situation,  possess  only  kaya- 
winyana. 

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  uppermost  ball  of  cotton,  when  there  are  seven 
balls  suspended  from  each  other,  or  poured  upon  the  outermost 
when  there  are  seven  balls  one  within  the  other,  soon  makes  its  way 
through  the  whole  of  the  seven  balls ;  so  the  light  entering  into 
the  eye  by  one  of  its  folds  or  concentric  layers,  passes  from  that 
fold  to  the  next,  and  so  on  in  succession  through  the  whole  of  the 
seven  folds  of  the  natural  (as  distinguished  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  mind, 
chitta.  If  it  were  the  eye  that  sees  the  image,  it  would  see  also  by 
the  other  winyanas.  Nor  is  it  the  mind  that  sees  the  image,  be- 
cause it  has  got  no  eye.  If  it  were  the  winyana  that  sees  the 
image,  it  would  see  the  image  within  the  wall ;  it  would  penetrate 
into  the  inside  of  the  solid  opaque  substance,  as  there  would  be 
nothing  to  prevent  it :  but  it  does  not  thus  happen.  When  the  eye 
and  the  image  communicate  with  each  other,  or  come  into  contact, 
then  there  is  sight.  It  is  necessary  that  there  be  the  coming  of 
light  from  the  object  to  the  eye.  As  the  light  does  not  come  from 
within  the  wall,  that  which  is  within  the  wall  cannot  be  seen. 
From  within  such  substances  as  crystals  and  gems  the  light  pro- 
ceeds, so  that  that  which  is  within  them  can  be  seen.  When  any 
object  is  seen  it  is  not  seen  by  the  eye  alone,  nor  by  the  winyana 
alone.  It  is  the  chaksu-winyana  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    BUDIIISM. 

united  to  the  eye,  communicates,  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  shajie  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-winyana,  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-winyana,  tongue-consciousness,  in  the  tongue,  like  the 
petal  of  a  water-lily  in  appearance,  is  that  which  perceives  the 
different  flavours. 

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  com- 
munication with  the  object  before  any  eficct  is  produced. 

6.  Mano-winyana,  mind-consciousness,  is  the  perceiving  of  the 
thoughts  that  are  in  the  mind.  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  workman,  who  sets  all 
his  men  in  motion  when  he  himself  begins  to  work. 

As  a  large  fish  agitates  the  water  in  which  it  swims  or  sports,  so 
the  hita  moves  the  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-winyana  ? " 
Nagasena  :  "  Yes."  Milinda :  "  Is  eye-consciousness  first  pro- 
duced, and  afterwards  mind-consciousness  ;  or  is  mind-conscious- 
ness first  produced,  and  afterwards  eye-consciousness  ? "  Nagasena  : 
"  First,  eye-consciousness  is  produced,  and  afterwards  mind-con- 
sciousness." Milinda  :  "  What,  does  the  eye-consciousness  say  to 
the  mind-consciousness,  1  am  going  to  be  born  in  such  a  place,  and 
you  must  be  .bom  there  too?     Or  docs  the  mind-consciousness  say 


IX.    THE    UNXOLOUY    OF    BUIHlISxM.  421 

to  the  eye-consciousness,  Wherever  you  are  born,  there  I  will  be 
born  also?"     Nagasena :   "They  have  no  such  conversation  with 
each  other."      Milincla  :    "  Will  you   explain   to  me,  then,  by   a 
figure,  how  it  is  that  these  two  modes  of  consciousness  always  ac- 
company each  other  ?  "     Nagasena  :   "  What  think  you  ;  Avhen   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  same  place  because  of  the  declivity  in  the  ground." 
Nagasena  :   "  Even  so,  when  eye-consciousness  is  produced,  in  the 
same  place  is  produced  mind-consciousness.     The  one  does  not  say 
to  the  other,  Where  you  are  born  there  I  will  be  born  ;  they  are 
produced  in  this  manner  because  it  is  natural  to  them  thus  to  be 
produced."     Milinda  :  "  Will  you  now  explain   to  me  by  another 
fio-ure,  how  it  is  that  when  these  two  modes  of  consciousness  are 
thus  produced  together  they  both  proceed  by  the  same  door  or 
aperture?"     Nagasena  :    "  There  is  a  fort  in  some  distant  part  of 
the  country,  with  walls  and  ramparts,  but  only  one  single  gateway  ; 
now  when  any  one  wishes  to  retire  from  the  fort,  by  what  means 
does  he   go  out?"      Milinda:    "By  the  gateway."      Nagasena: 
"  There  is  afterwards  another  man  who  wishes  to  retire ;  by  what 
means  does  he  go  out  ?"     Milinda:  "  By  the  same  gateway  as  the 
first  man."     Nagasena :    "  What,   does  the  first  man  say  to  the 
second.  You  must  come  out  of  the  fort  by  the  same  gateway  that  I 
do  ?  Or  does  the  second  man  say  to  the  first,  I  will  go  out  of  the 
fort  by  the  same  gateway  that  you  do?"     Milinda:   "  They  do  not 
hold  any  conversation  of  this  kind  with  each  other ;  they  both  re- 
tire from  the  fort  by  the  same  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 
illustrated  the  same  process   by  the  figure    of  two    wagons   (the 
bullocks  of  which),  from   custom,  follow  each  other  in  the  same 
path ;  and  by  the  figure  of  a  pupil,  who  at  first  is  unable  to  under- 
stand what  he  is  taught,  and  his  mind  is  confused  ;  but  by  practice, 


422  A    MANUAL    OF    BtJUHISM. 

or  habit,  he  becomes  calm  and  collected,  and  retains  the  remem- 
brance of  what  he  is  told.  "  In  like  manner,  from  custom,  and 
from  practice,  or  habit  long  continued,  the  production  of  mano- 
winyana  follows  the  production  of  chaksu-winyana."  The  king 
asked  the  same  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  car- 
consciousness  are  produced  by  communication ;  there  must  be  a 
communication  between  the  object  seen  and  the  eye,  and  between 
the  object  that  produces  the  sound  and  the  ear ;  images  and  sounds 
are,  as  it  were,  the  food  of  the  eye  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  jiwha-winyana ;  but  when  anything  is  in  contact 
with  the  eye,  whether  it  be  the  collyrium  by  which  it  is  anointed, 
or  the  grain  of  sand  by  which  it  is  annoyed,  there  is  no  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 ;  some  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  lapse  of  a  short  period  of  time  ;  and  sound  is  not  heard  at 
the  same  moment  by  one  who  is  near  and  one  who  is  distant. 
There  are  instances  in  which  the  sound  is  produced  in  one  place 

*  The  easterns  speak  of  the  hare  in  the  moon  as  we  do  of  the  man  in  the 
moon.  Tlio  foUowini;'  passage  occurs  in  the  Sanskrit  poem  called  Naishadha 
Charita,  in  sijcaking  of  the  rising  sun,  as  translated  by  Dr.  Yates  : — 

"  The  moon  beheld  the  hawk  of  day  fly  up, 

And  with  his  brij^lit  and  heavenly  rays  give  chase 

Unto  the  raven  niglit ;  alarmed  with  fear 

For  the  dear  liare  reclining  on  liis  breast, 

He  lied  precipitate  ;  and  all  the  stars, 

Like  doves  afraid,  betook  themselves  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  may  be  learnt  in  this  way.  The  watch- 
man of  a  city  remains  in  its  centre,  at  the  place  where  the  four 
principal  streets  meet ;  by  this  means  he  can  discover  who  comes 
from  the  east,  and  who  from  the  south,  or  the  west,  or  the  north ; 
in  like  manner,  form  is  seen  by  the  eye  ;  sound  is  heard  by  the  ear  ; 
odour  is  smelled  by  the  nose ;  flavour  is  tasted  by  the  tongue  ;  con- 
tact, or  touch,  is  felt  by  the  body ;  and  thoughts  are  perceived  by 
the  mind,  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-winyana-dhatu-chitta,  that  which  is  the  cause 
of  birth  as  man ;  imperfect  kusala,  which  from  its  imperfection 
brings  blindness,  deafness,  disease,  kc. 

9 — 16.  The  eight  sahituka-kamawachara-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  five  rupawachara-wipaka-sit,  which  are  the  cause 
of  birth  in  one  of  the  rupa  brahma-lokas. 

22 — 26.  The  five  arupawachara-wipaka-sit,  which  are  the  cause 
of  birth  in  the  arupa  brahma-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  demerit. 

28.  The  thoughts  that  rest  in  the  supposition  that  the  circum- 
stances of  the  present  birth  are  not  controlled  by  that  which  has 
been  done  in  a  former  birth. 

29.  The  thoughts  that  conclude  there  is  no  evil  consequences  re- 
sulting from  sin,  when  these  thoughts  arise  spontaneously  in  the 
mind,  and  not  from  the  suggestion  of  another. 

30.  The  same  thoughts  when  they  arise  from  the  suggestion  of 
some  other  person. 

31.  The  thought  that  there  is  neither  happiness  nor  sorrow. 
(The  rest  of  the  winyanas  are  of  a  similar  description,  all  of 

them  being  states  of  the  mind,  or  thoughts  ;  some  of  which,  like 
the  above,  are  connected  with  demerit,  and  others  with  merit. 
Among  the  states  of  mind  connected  with  merit  are  the  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  some  other  person  ; 
the  performance  of  the  same  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,  tliat  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  elements  of  existence  are  said  to  be  included  in 
the  five  khandas,  it  is  evident  that  Budhism  docs  not  recognize  the 
existence  of  a  spirit  or  soul ;  and  that  this  assertion  is  not  made 
without  adequate  authority  will  be  seen  from  the  additional  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  replied,  "  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  offerings  made  (that  are  presented 
to  you  as  priest)  ?  Who  receives  these  ofierings  ?  Who  keeps  the 
precepts  ?  Who  enters  the  paths  ?  There  is  no  merit  or  demerit ; 
neither  the  one  nor  the  other  can  be  acquired  ;  there  is  no  reward  ; 
no  retribution.  Were  any  one  to  kill  Nagasena  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 

*  Nagasena  declares  that  rupa,  wedaua,  sanuya,  ami  wiimyano,  ilo  neither 
jinntly  nor  severally  constitute  the  man  (puggiUo)  and  yet  that  without  them 
he  docs  not  exist.— Rev.  D.  J.  Gogerly. 


IX.    THE    ONTOLOGY    OK    BUBHISM.  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  five  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  which  Nagasena  is  known ;  but  the  ex- 
istent being,  the  man  is  not  hereby  seen.  The  same  things  were 
declared  by  Budha  to  the  priestess  Wajira  : — '  As  the  various  parts, 
the  different  adjuncts  of  a  vehicle,  form,  when  united,  that  which 
is  called  a  chariot ;  so,  when  the  five  khandas  are  united  in  one 
aggregate,  or  body,  they  constitute  that  which  is  called  a  being,  a 
living  existence.'" 

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  him  the  imper- 
manency  of  all  the  elements  of  existence.     Sachaka  replied,  "  If 


426  A    MANUAL    OF    UUDHISM. 

there  be  in  any  field  plants  or  seeds,  it  is  from  the  earth  that  they 
receive  their  increase  ;  agriculture   and  commerce  are  also  carried 
on  by  means  of  the  earth.     In  like  manner  (it  has  been  declared  by 
some)  the  rupa,  or  outward  form  is  the  atma,  the  self,  the  man,  and 
that  by  means  of  the  rupa  merit  and  demerit  are   acquired ;  the 
wedana  arc  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  same  has  been  said  of  the  sanskhara  and 
tlie  winyana  (by  others)  ;  the  five  khandas  are  to  the  sentient  being 
like  the  earth  to  the  plants  and  seeds,  as  by  means  of  them  merit 
and  demerit  are  acquired.     But  you,  sir,  deny  that  there  is  an  atma, 
that  the  being  possesses  a  self;  you  say  that  the  five  khandas  are 
anatma,  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  me."     Budha  :  "It  is  with  you  that  I  argue; 
let  there  be  no  reference  to  those  who   arc  around."     Sachaka: 
"  I  repeat  what  I  have  said  :  the  rupa  and  other  khandas  are  my- 
self."     Budha:     "To  prove  that  the  five  khandas    are   not   the 
atma,   the  self,  and  that  they  exist  without  an  atma,   I   will  ask 
you  a  question.     The  authority   of  the   anointed  king,  born  of  the 
royal  caste,  is  supreme  in  the  country  that  he  governs ;  whom  he 
will,  he  appoints  to  death  ;  whom  he  will,  he  reduces  to  poverty ; 
whom.he  Avill,  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 
by  so  doing  he  forged  a  weapon  for  his  own  destruction  ;  because,  if 
the  people  were  killed,  or  fined,  or  banished,  it  must  have  been 
contrary  to  their  own  will ;  and  therefore  the  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  determine  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  atma."     It  is  evident  that  if  we  will 
our  body  to  be  of  such  a  colour,  or  not  of  such  a  colour,  or  to  be 
beautiful  as  a  gem,  we  have  no  power  to  determine  these  things  ; 
we   cannot  carry  our  will  into  effect,  it  will  not  be  accomplished. 


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  atnia,  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  my  former  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  determine  that  your  outward 
form,  rupa,  shall  be  beautiful,  will  it  thus  happen,  will  your  wish 
be  accomplished  ?  You  say  that  the  wedana  are  the  self,  that  they 
are  sustained  by  the  atma ;  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  me  ;  the  atma 
belongs  to  the  five  khandas,  or  the  five  khandas  belong  to  the  atma?" 
Thus  was  Sachaka  overcome,  as  he  was  brought  to  confess  that  the 
five  khandas  are  impermanent,  connected  with  sorrow,  unreal,  not 
the  self. 

4.  (To  return  to  the  narrative  of  Nagasena).  The  king  enquired 
of  the  priest  how  old  he  was  when  he  was  ordained,  and  he  rejjlied 
that  he  was  seven  years  of  age  ?  Milinda  :  "  Is  the  '  seven'  of  which 
you  speak  attached  to  you  or  to  the  years  ;  does  the  seven  exist 
because  of  you,  or  do  you  exist  because  of  the  seven?"  At  this 
moment  the  fine  form  of  the  monarch,  with  all  his  royal  ornaments, 
was  reflected  on  the  ground,  and  Nagasena  said  to  him,  "  When 
your  shadow  appears  in  a  vessel  of  water,  are  you  the  king,  or  is 
the  shadow  the  king?"  Milinda  :  "  I  am  the  king;  the  shadow  is 
not  the  king ;  because  of  me  the  shadow  appears."  ■  Nagasena : 
"  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  replied  that  he 
did  not  wish  to  be  regarded  as  a  king  whilst  they  were  carrying  on 
their  argument.     Milinda  said  it  was  then  late  ;  and  after  requesting 


428  A    MANUAL    OF    BXTDHISM. 

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  Nugas6na,  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  same  ;  neither  is  he  another."  When 
the  king  requested  him  to  explain  this  by  a  figure  he  said,  "  What 
think  you  ?  At  one  time  you  Avere  a  child,  young  in  years,  small  in 
person,  and  unable  to  rise  ;  are  you  now  that  child,  or  have  you 
become  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  difi'erent  stages  is  not  nourished  by  the  same  mother ;  he 
who  learns  the  sciences  is  another  ;  he  who  commits  sin  is  another ; 
he  who  is  punished  is  another."  Milinda :  "  Why  do  you  state 
these  things?"  Nagasena:  "I  was  once  a  child,  carried  in  the 
arms,  but  now  I  am  an  adult ;  by  means  of  this  body,  the  embryo 
in  its  different  stages,  the  youth,  and  the  adult,  arc  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  same  flame  in  the  middle  watch  that 
there  is  when  the  lamp  is  first  lighted  ?"  Milinda:  "  No."  Na- 
gasena :  "  Is  there  the  same  flame  in  the  morning  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    BUDHTSM.  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  comprehended  by  the  mind,  it  is  like  a  thing 
that  has  no  before,  and  no  after ;  no  preceding,  no  svicceeding  ex- 
istence. Thus  the  being  who  is  born,  does  not  continue  the  same, 
nor  does  he  become  another  ;  the  last  winyana,  or  consciousness,  is 
thus  united  with  the  rest  (or,  he  is  thus  connected  with  the  last 
winyana).*  Again,  milk  that  has  been  put  by  for  a  night  becomes 
curd ;  from  this  curd  comes  butter  ;  and  this  butter  turns  to  oil ; 
now  if  any  one  were  to  say  that  that  milk  is  curd,  or  that  it  is  butter ; 
would  he  speak  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  become 
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." 
Milinda :  "  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  nama  and  rupa  is  produced."  Milinda :  "  Then  if  the 
same  nama  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  number  of  mangos,  and  takes  them 
away ;  but  he  is  seized  by  the  owner,  who  brings  him  before  the 
king,  and  says,  '  Sire,  this  man  has  stolen  my  mangos.'  But  the 
robber  replies,  '  I  have  not  stolen  his  mangos ;  the  mango  he  set  in 

*  I  am  not  able  to  translate  the  last  clause  of  this  sentence  in  any  way 
that  does  not  leave  it  dotibtfiil  -whether  I  have  rightly  apprehended  the 
meaning.  By  one  priest  whom  I  consiJted,  it  is  said  to  mean,  "  The  last 
winyana  is  the  real  being;  emphatically,  the  man."  But  the  whole  sentence 
is  thus  translated  by  Mr.  Gogcrly  from  the  original  Pali,  "Thus,  great  king, 
a  living  being  flows  on ;  one  is  conceived,  another  born,  another  dies  ;  flows 
on  as  being  neither  the  preceding  nor  the  succeeding  ;  it  is  not  the  same,  or 
vet  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  from  whom 
they  were  stolen,  and  therefore  punishment  ought  to  be  inflicted." 
Nagasena  :  "  In  like  manner,  by  means  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 
sinful  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  him,  and 
bringing  him  before  the  king,  says,  '  Sire,  by  this  man  my  field  has 
been  burnt ;'  but  the  man  replies,  '  I  did  not  burn  his  field  ;  true,  I 
neglected  to  put  out  a  fire  I  had  kindled,  but  the  fire  kindled  by  me 
was  one,  the  fire  that  burnt  his  field  was  another ; '  would  it  be 
right  that  upon  such  a  plea  he  should  be  released?"  Milinda: 
"  No  ;  because  the  fire  that  did  the  damage  was  produced  by  the 
fire  that  he  kindled  and  neglected  to  put  out."  Nagasena  :  "  Again, 
a  man  takes  a  light,  and  ascending  into  an  upper  room  there  eats 
his  food ;  but  whilst  doing  so  the  flame  of  his  lamp  sets  fire  to  the 
thatch  of  the  roof ;  by  this  means  the  house  is  burnt,  and  not  this 
house  alone,  but  the  other  houses  of  the  village.  Then  the  vil- 
lagers seize  him,  and  say,  '  Man,  why  did  you  burn  our  village  ? ' 
But  he  replies,  '  Good  people,  I  did  not  burn  your  village ;  I  was 
eating  my  food  by  the  light  of  a  lamp,  when  the  flame  rose  and  set 
fire  to  the  thatch  of  the  roof;  but  the  flame  that  I  kindled  was  one, 
and  the  flame  that  burnt  the  house  was  another,  and  the  flame  that 
burnt  the  village  was  another.'  Now  were  he  to  persist  in  this 
plea  when  brought  before  the  king,  the  decision  would  still  be  given 
against  him ;  for  this  reason,  because  the  flame  that  burnt  the  vil- 
lage was  caused  by  the  flame  from  the  thatch,  and  this  flame  was 
caused  by  the  flame  from  the  lamp.  Again,  a  man  gives  money  to 
a  girl  for  a  maintenance,  that  afterwards  he  may  marry  her ;  the 
girl  grows  up,  when  another  man  gives  her  money  and  marries  her. 
Hearing  this,  the  first  man  demands  the  girl,  as  he  has  given  her 
money  ;  but  the  other  man  replies,  '  No  ;  the  girl  to  whom  you  gave 


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  gradually  grown  into  the  woman. 
Again,  a  man  purchases  a  vessel  of  milk  from  the  cowherd,  and 
leaves  it  in  his  hand  until  the  next  day  :  but  when  he  comes  at  the 
appointed  time  to  receive  it,  he  finds  that  it  has  become  curd ;  so 
he  says  to  the  cowherd,  '  I  did  not  purchase  curd ;  give  me  my 
vessel  of  milk.'  Now  if  a  case  like  this  were  brought  before  your 
majesty,  how  would  you  decide  it  ?"  Milinda  :  "  I  should  decide  in 
favour  of  the  cowherd,  because  it  would  be  evident  that  the  curd 
had  been  produced  from  the  milk."  Nagasena  :  "  In  like  manner, 
one  mind  and  body  dies  ;  another  mind  and  body  is  conceived  ;  but 
as  the  second  mind  and  body  is  produced  by  (the  karma  of)  the 
first  mind  and  body,  there  is  no  deliverance  (by  this  means)  from  the 
consequences  of  moral  action."* 

8.  The  king  then  said  to  Nagasena,  "  You  have  spoken  of  nama 
and  rupa  ;  what  is  the  meaning  of  these  terms  ?"f  The  priest  re- 
plied, "  That  which  has  magnitude  is  rupa ;  nama  is  the  exceed- 
ingly subtle  faculty  that  exercises  thought."  Milinda :  "  How  is 
it  that  the  nama  and  rupa  are  never  produced  separately  ?"  Naga- 
sena :  "  They  are  connected  with  each  other,  like  the  flower  and 
the  perfume.  And  in  this  way :  if  no  germ  be  formed  in  the  fowl 
no  egg  is  produced  ;  in  the  ovarium  of  the  fowl  there  is  the  germ 
and  the  shell,  and  these  two  are  united  to  each  other ;  their  pro- 
duction is  contemporaneous.  In  like  manner,  if  there  be  no  nama 
there  is  no  rupa ;  they  are  consociate  ;  their  existence  is  co-eval ; 
they  accompany  each  other  (as  to  the  species,  but  not  as  to  the  in- 
dividual), during  infinitude." 

9.  The  king  enquired  what  was  the  meaning  of  this  infinitude ; 
or  period  of  time,  or  duration,  infinitely  long ;  and  Nagasena  re- 
plied, "  It  is  divided  into  past,  future,  and  present."  Milinda  : 
"  Has  time  an  existence  (or  is  there  such  an  existence  as  time)  ?" 
Nagasena  :     "  There   is    time    existent,    and   time   not   existent." 


*  This  argiunent  appears  in  the  Friend  for  Sept.  1838,  translated  from  the 
Pali  by  the  Rev.  D.  J.  Gogerly. 

t  "The  words  translated  body  and  soul  are  nama  and  rupa;  they  are  ot 
frequent  occurrence,  and  are  clearly  defined  in  several  parts  of  the  Pitakas  : 
rupa  signifies  the  material  form ;  nama  signifies  the  whole  of  the  mental 
powers  ;  the  tAvo  combined  signifies  the  complete  being,  body  and  mind." — 
Rev.  D.  J.  Gogerlv. 


432  A    MANUAL    OF    BTTDHISM. 

Milinda :  "  "What  is  time  existent,  and  what  is  time  not  existent  r" 
Nagasona :  "  When  a  sentient  being,  after  repeated  births,  is  no 
more,  or  becomes  extinct,  to  him  time  is  not  existent.  But  when  a 
being  is  still  receiving  the  reward  of  moral  action,  or  doing  that 
for  which  he  shall  afterwards  receive  a  recompence,  and  is  subject 
to  a  repetition  of  existence,  to  him  there  is  time.  When  a  being 
dies,  and  receives  another  birth,  there  is  time  existent ;  but  when 
a  being  dies,  and  is  not  subject  to  a  repetition  of  existence,  does 
not  receive  future  birth,  then  time  is  not  existent  ;  nirwana  is 
attained,  time  is  no  longer." 

10.  After  this  explanation,  the  king  said,  "  What  is  the  root,  or 
beginning  of  past  duration,  what  of  future  duration,  what  of  pre- 
sent duration?"  Nagasena  replied  (repeating  the  pratitya-samup- 
pada-chakra,  or  circle  of  existence),  "  The  beginning  of  past, 
future,  and  present  duration  is  awidya-nam-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  them.  Moha  is  so 
called  because  it  cleaves  to  that  which  is  evil,  and  does  not  cleave 
to  that  which  is  good  ;  it  docs  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  elements  ;  it  does  not  regard 
the  superiority  of  the  shad-indrayas  ;  and  it  is  subject  to  repeated 
birth  in  different  worlds  and  various  modes  of  existence.  By 
means  of  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  merit  and  demerit,  the 
nineteen  descriptions  of  pratisandhi-winyana  (pilisinda-ganna-chitta) 
or  actual  consciousness,  is  produced  ;  by  means  of  actual  conscious- 
ness nama  and  rujia,  body  and  mind,  or  the  five  khandas  is  pro- 
duced ;  by  means  of  nama  and  rupa  the  six  ayatanas,  or  organs  of 
sense  arc  produced ;  by  means  of  the  six  organs  of  sense  the  six 
modes  of  phassa,  contact,  or  touch  are  produced  ;  by  means  of  the 
six  modes  of  contact,  the  three  modes  of  wedana,  or  sensation,  are 
produced ;  by  means  of  the  three  modes  of  sensation  the  108  modes 
of  trisnawa,  or  evil  desire,  are  produced;  by  means  of  the  108 
modes  of  evil  desire,  the  four  modes  of  upadana,  or  the  cleaving  to 
existence,  are  produced ;  by  means  of  the  four  modes  of  cleaving 
to  existence,  the  three  modes  of  bhawa,  or  actual  existence,  are  pro- 
duced ;    by  means  of   the   three  modes   of    actual    existence  jati- 


IX.    THE    OKTOLOGY    OF    BUDHIS^r.  433 

ipadima,  or  birth,  is  produced  ;  by  means  of  birth  the  breaking  up 
of  the  five  khandas,  called  death  ;  as  well  as  the  excess  of  maturity, 
called  decay  ;  and  sorrow,  weeping,  pain,  and  mental  anguish,  are 
produced.  In  this  way  it  is  that  the  beginning  of  duration  does 
not  appear.'""'     Milinda :  "  Will  you  explain  what  you  have  said 

*  In  the  Karmika  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 ;  from  them,  particulars ;  from  them,  the  six  seats,  (or  out- 
ward objects  of)  the  senses  ;  from  them  contact ;  from  it,  thirst  or  desu-e ; 
from  it,  embryotic  (physical)  existence  ;  from  it,  birth,  or  actual  jihysical  as- 
sistance ;  from  it,  all  the  distinctions  of  genus  and  species  among  animate 
beings  ;  from  them,  decay  and  death,  after  the  manner  and  period  peculiar 
to  each.  Such  is  the  procession  of  all  things  into  existence  from  awidya,  or 
delusion ;  and  in  the  inverse  order  to  that  of  their  procession,  they  retro- 
grade iaito  non-existence.  And  the  egress  and  regress  are  both  karmas, 
wherefore  this  system  is  called  karmika.  (SCdcya  to  his  disciples  in  the  Ra- 
cha  Bhagavati.)" — Hodgson's  Illustrations.  By  Csoma  KiJrosi  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.  Birth.  12.  Old  age  and  death.  Everj'thing,  but  especially 
the  human  soul,  depends  for  its  existence  on  the  causal  concatenation."  We 
have  the  same  scheme  in  the  brahmanical  accomits  of  the  Budhist  system. 
"  Ignorance,  or  error,  is  the  mistake  of  supposing  that  to  be  diu-able  which 
is  but  momentary.  Thence  comes  passion,  compi-ising  desire,  aversion,  de- 
lusion, &c.  From  these,  commencing  in  the  embryo  with  paternal  seed  and 
uterine  blood,  comes  the  rudiment  of  body ;  its  flesh  and  blood ;  it  is  name 
and  shape.  Thence  the  sites  of  six  organs,  or  seats  of  the  senses,  consist- 
ing of  sentiment,  elements,  name  and  shape  (or  body)  in  relation  to  him 
whose  organs  they  are.  From  coincidence  and  conjunction  of  the  organs 
with  the  name  and  shape  (that  is,  Avith  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.  Follows  thirst,  or  longing  for  renewal 
of  pleasurable  feeling  and  desire  to  shun  that  which  is  painful.  Thence 
is  effort  or  exertion  of  body  or  speech.  From  this  is  condition  of  merit  or 
demerit.  Thence  comes  birth  or  aggregation  of  the  Ave  branches.  The 
maturity  of  those  five  branches  is  decay.  Their  dissolution  is  death  .  .  . 
Upon  death  ensues  departure  to  another  world.  That  is  followed  by  return 
to  this  world.  And  the  course  of  error,  with  its  train  of  consequences,  re- 
commences."— Colebrooke,  Miscellaneous  Essays,  i.  394.  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  uniformity  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  titrc 
agissant,  produit  les  six  entrees ;  les  six  entrees  agissant,  produisent  le 
plaisir  renouvele ;  le  plaisir  renouvele  agissant,  produit  le  desii- ;  le  desir 
agissant,  produit  1' amour;  I'amour  agissant,  produit  la  caption;  la  caption 
agissant,  produit  la  possession ;  la  possession  agissant,  procluit  la  naissance  ; 
la  naissance  agissant,  produit  la  vieillesse  et  la  mort,  la  doulem-  et  la  compas- 
sion, le  chagrin  et  la  suffrance,  qui  sont  les  peines  du  coeur  et  I'instrument  de 
grandes  calamitcs.  Quand  I'ame  est  une  fois  tombee  dans  cette  alternative  dc 
la  vie  et  de  la  mort,  si  elle  vent  obtenir  la  doctrine,  elle  doit  interrompre 
I'amour  et   cteindre   et  supprimer  les   passions   et  les  desirs.      Quand   la 

F  F 


434  A  MANUAi,  OF  BrrnrisM. 

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  comes  a  tree,  and  bears 
fruit  ;  of  this  process  no  beginning  can  be  perceived  ;  and  in  like 
manner  the  beginning  of  duration  does  not  appear.  Again,  a  fowl 
produces  an  egg,  and  this  egg  produces  another  fowl,  and  this  fowl 
produces  another  egg ;  in  this  way,  no  end  can  be  perceived  to 
this  process  ;  and  it  is  the  same  with  duration."  The  priest  then 
drew  a  well-defined  circle  on  the  ground,  and  asked  the  king  if  he 
could  show  him  the  beginning  of  it  or  the  end  ;  but  he  replied  that 
he  was  not  able.  Nagasena  :  "  It  is  in  this  way  that  Budha  has 
propounded  the  pratitya-samuppada-chakra,  or  circle  of  existence. 
On  account  of  the  eye  and  the  outward  form,  eye-consciousness,  or 
sight,  is  produced  ;  from  the  union  of  these  three,  contact  is  pro- 
duced ;  from  contact,  the  three  modes  of  sensation  are  produced  ; 
from  sensation,  evil  desire  is  produced  ;  from  evil  desire,  karma  is 
produced  ;  so  again,  from  karma,  by  means  of  the  eye,  eye-consci- 
ousness is  produced.  There  is  no  end  to  this  order  of  sequences. 
Again,  from  the  ear  and  sound,  ear-consciousness,  or  hearing,  is 
produced  ;  from  the  nose  and  perfume,  nose-consciousness,  or  smell, 
is  produced ;  from  the  tongue  and  flavour,  tongue-consciousness,  or 
taste,  is  produced  ;  from  the  body,  and  the  tangible  object  body- 
consciousness,  or  touch,  is  produced  ;  from  the  mind  and  the  object 
of  mental  perception,  mind-consciousness,  or  thought,  is  produced. 
From  the  union  of  the  three  in  each  of  these  classes,  contact  is 
produced ;  from  contact,  sensation ;  from  sensation,  evil  desire, 
from  evil  desire,  karma  ;  from  karma,  consciousness  ;  and  so  on 
without  any  limit  to  the  process.  In  like  manner,  the  beginning  of 
duration  does  not  appear." 

The  king  again  said  to  Nagasena,  "  You  have  declared  that  the 

quiutudc  est  venue,  alors  I'ignorancc  s'eteint ;  ripfnorancc  etant  etcintc,  alors 
ruction  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  titrc 
etant  eteints,  alors  les  six  entrees  s'eteignant;  les  six  entrees  s'eteignant, 
alors  le  plaisir  renouvele  s'eteint :  le  plaisir  renouvele  etant  etemt,  alors  le 
desir  s'eteint ;  la  douleur  eteintc,  alors  I'anionr  s'eteint ;  I'amoiir  etant  eteint, 
alors  la  caption  s'eteint ;  la  cajition  etant  etcinte,  alors  la  possession  s'eteint ; 
la  possession  s'eteignant,  alors  la  naissance  s'eteint ;  la  naissance  s'eteignant, 
alors  la  vieillcsse  et  la  mort,  la  tristesse,  la  compassion,  la  doidenr  et  la 
souffrance,  les  pcines  du  cocur  et  les  grandcs  catamites  ont  pris  fin  :  c'cst  ce 
([n'on  appelle  avoir  trouve  la  doctrine." 


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."' 
Milinda :  "  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  : 
"  Formerly  all  things,  of  whatever  kind,  were  entirely  awidyamana, 
lost  in  confusion,  or  covered  from  the  sight ;  their  beginning  does 
not  appear ;  but  when  that  which  was  not  existent  comes  into  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."  Milinda  :  "  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."  Milinda:  "  But 
can  that  which  is  awidyawa,  and  cut  off  at  both  ends,  continue  to 
exist  ?"  Nagasena  :  "  It  may."  Milinda  :  "  But  can  it  exist  from 
the  beginning?"  Nagasena  :  "  It  may  exist  from  the  beginning." 
The  priest  then  repeated  the  comparison  of  the  seed  and  the  tree  ; 
the  khandas  are  like  the  seed  (the  beginning  and  the  end  of  each 
separate  tree  being  apparent,  though  the  beginning  of  the  process 
by  which  this  sequence  of  trees  came  into  existence  cannot  be  traced). 

11.  The  king  enquired  of  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  may  happen  to  be,  a  non-ex- 
istent object  brought  into  existence?"  Milinda:  "  The  timbers 
were  produced  in  the  forest ;  the  clay  used  in  its  construction  was  in 
the  ground ;  by  the  exertions  of  men  and  women  (from  these 
materials),  the  palace  was  produced."  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  arc  produced  from  that  which  pre- 
viously existed.  Again,  for  the  production  of  sound  from  the  wena 
(a  stringed  instrument  frequently  referred  to  in  eastern  story)  there 
must  be  the  frame,  the  skin,  the  body,  the  wood,  the  strings,  and 
the  handle,  together  with  the  skill  of  the  player,  or  no  sound  is 
produced  ^  all  these  things  are  previously  requisite  that  the  sound 
may  be  elicited.  Again,  if  there  be  no  piece  of  wood  to  be  rubbed 
and  no  upper  piece,  and  no  string  for  the  binding  of  the  pieces 
together,  and  no  exertion  of  the  man,  and  no  rag,  fire  cannot  be 
produced;  but  if  there  be  all  these  things,  fire  may  be  elicited. 
Again,  unless  there  be  the  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  some- 
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?"  Milinda :  "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  smelled 
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  be  towards  the  east,  the  south,  the  west,  or  the  north ; 
even  so,  if  the  inward  living  principle  be  wishful  to  look  out  by  the 
eye,  or  any  other  of  the  sentient  organs,  it  looks  out  by  that  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  see  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  secth  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  Lucrctian. 


IX.    THE    ONTOLOGY    OF    BUDHISM.  437 

southern,  the  western,  or  the  northern ;  so  also  the  inward  living 
princij)le  Avould  see  the  outward  ohject  by  means  of  the  eye,  hut 
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  same  space,  and  to  smell  the  odours,  and 
to  taste  the  flavours,   and  to  feel  the   objects.     "Were  the  noble, 
Dinna,  who  is  near  you  there,  to  go  out  of  the  door,  could  you  tell 
that  he  had  left  this  place,  and  gone   out?"     Milinda :     "Yes." 
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  stomach,  can  the  inward 
living  jDrinciple  tell  whether  it  be  sweet,  sour,  salt,  bitter,  acrid,  or 
pungent?"     Milinda:   "No."     Nagasena:    "  Then  your  tw^o  de- 
clarations do  not  agree  with  each  other.     Suppose  a  man  to  have  a 
hundred  measures  of  honey,  the  whole   of  which  is  poured  into 
one  large  vessel ;  now  if  he  puts  his  head  into  the  vessel,  whilst 
his  mouth  is  bound  over  with  a  cloth  tightly  drawn,  can  he  then 
discern  whether  the  honey  be  sweet  or  sour?"     Milinda:  "  No." 
Nagasena  :  "  Why  ?"     Milinda  :  "  Because  the  sweetness  did  not 
enter  into  his  mouth."     Nagasena  :  "  Then  your  two  declarations 
do  not  agree   with  each  other."     Milinda  :   "  Will  you  be  kind 
enough  to  explain  these  matters  to  me."     The  priest  then  again 
repeated  the  circle  of  existence,  and  said,  "  There  is  no  such  thing 
as  the  inward   living  principle  of  which  you  speak  ;   there  is  no 


438  A    MANUAL    OF    BUUIIISM. 

WL'tUyii ;  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?"/ 
Nagasena  :  "  There  is  not."  Milinda  :  "  Is  there  any  separate 
being,  any  distinct  principle  of  existence,  connected  with  (or  at- 
tached to)  the  nama-rupa?"  Nagasena:  "There  is  not."  Milinda: 
"  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  mango  that  belongs  to  some  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?"  Milinda: 
"  Because  the  mango  that  he  steals  was  produced  from  the  tree  that 
grew  from  the  mango  that  the  other  man  set  in  good  ground." 
Nagasena:  "Even  so,  from  the  karma,  whether  it  be  connected  with 
merit  or  demerit,  belonging  to  this  nama-rupa,  another  nama-rupa 
is  produced  (to  which  the  karma  is  transferred) ;  thus  there  is  no 
release,  in  this  manner  (apart  from  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  composed  of 
various  elements,  produce  one  effect  and  embrace  one  idea,  or  are 
the  effects  and  ideas  multiform  ?"  Nagasena  replied,  "  The  winyana 
is  like  a  man  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  counterfeit  or  a 
genuine  coin.  The  life  wdthin  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  empty ; 
though  the  ears  were  destroyed,  it  would  still  distinguish  sounds ; 
though  the  tongue  were  cut  out,  it  would  still  be  able  to  discern 
flavours,  &c.  But  we  know  that  these  consequences  do  not  take 
place  ;  as  when  there  is  no  eye,  there  is  no  sight,  w  hen  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  living  soul  that  enables  the  being  who 
possesses  it  to  eat,  and  drink,  and  go  from  place  to  place.  It  has 
been  declared  by  Budha  that  it  is  exceedingly  difficult  to  say,  this 
is  touch,  this  is  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 
been  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  milk,  pepper, 
onions,  ginger,  and  many  other  savoury  ingredients.  His  majesty 
on  receiving  the  food  says,  '  Oh,  cook,  separate  from  each  other  the 
flavour  of  the  milk,  ginger,  pepper,  and  other  ingredients,  and  give 
each  to  me  separately  and  alone.'  But  this  cannot  be  ;  they  are  all 
mingled  together,  and  the  taste  of  each  may  be  perceived,  but  one 
flavour  cannot  be  separated  from  the  other.  In  like  manner,  touch, 
sensation,  perception,  &c.,may  be  severally  experienced,  but  they  do 
not  admit  of  individual  separation." 

"  So  is  it  with  the  sad-indrayas,"  said  Nagasena,  "  and  the  other 
faculties  ;  they  produce  one  efiect,  inasmuch  as  they  destroy  evil 
desire.  There  are  various  sections  in  an  army,  but  the  object  of  all 
is  the  same  ;  in  the  field  of  battle  they  subdue  the  opposing  host ; 
in  like  manner,  the  indrayas  and  other  faculties  are  many,  but  their 
object  is  the  same  ;  they  overcome  evil  desire." 

14.  The  king  enquired  the  meaning  of  the  word  sangsara ;  and 
Nagasena  replied,  "  There  is  birth  in  this  world,  and  then  death ; 
after  death,  there  is  birth  in  some  other  place ;  in  that  place  also 
there  is  death  ;  and  then  there  is  birth  again  in  some  other  place. 
Thus,  a  man,  after  eating  a  mango,  sets  the  stone  in  the  ground  ; 
from  that  stone  another  tree  is  produced,  which  gradually  comes  to 
maturity,  and  bears  fruit ;  the  stone  of  one  of  these  fruits  is  again 
set  in  the  ground,  and  another  tree  is  produced;  from  this  tree  there 
are  other  fruits  ;  and  thus  the  process  goes  on  continually  without 
any  appearance  of  its  end.  It  is  the  same  with  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    UUDHISM. 

dividual  existence  (does  not  go  to  any  other  place  after  death)  ; 
then  is  it  born,  or  produced,  or  docs  it  appear,  in  any  other  place?'' 
Nagascna  :  "  It  is  ? "  Milinda  :  "  Will  you  explain  this  by  a  figure?" 
Nagasena:  "A  man  from  one  lamp  lights  another  ;  by  so  doing  does 
he  extinguish  the  light  of  the  first  lamp?"  Milinda:  "No." 
Nagasena  :  "  In  like  manner  the  kaya  (literally  the  body,  but  here 
put  as  a  synonyme  for  atma-bhawa),  though  it  does  not  pass  away 
from  the  place  where  it  is,  is  nevertheless  produced  in  another  place." 
Milinda  :  "  Will  you  favour  me  with  another  explanation  ?"  Na- 
gasena :  "  When  you  were  a  boy  you  were  taught  different  slokas, 
or  stanzas ;  but  these  slokas  did  not,  when  communicated  to  you, 
pass  away  from  the  mind  of  your  teacher ;  and  it  is  the  same  with 
the  atma-bhawa." 

16.  Another  enquiry  made  by  the  king  was  this,  "A  man  dies 
here  and  is  born  in  a  brahma-loka ;  another  dies  here  at  the  same 
time,  and  is  re-born  in  Kasmira  ;  which  of  these  two  will  receive 
birth  the  first?"  Nagasena  :  "There  will  be  no  difference."  Mi- 
linda :  "  Will  you  explain  to  me  how  this  can  happen  ?  "  Nagasena  : 
"  In  what  place  were  you  born?"  Milinda :/' In  the  village  of 
Kalasi."  Nagasena:  "How  far  is  it  from  hence?"  Milinda: 
"  About  200  yojanas."  Nagasena  :  "  How  far  is  it  to  Kasmira  ?  " 
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  same  moment."  The  priest  illustrated  the  same  position  by 
the  figure  of  two  crows  alighting  on  a  tree  at  the  same  moment, 
one  on  an  upper  branch  and  the  other  on  a  lower  ;  but  the  shadows 
of  both  reach  the  earth  at  the  same  instant. 

17.  "  The  same  nama  and  rupa,"  it  is  said  in  the  Wisudhi-margga-  V 
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  jiroduced,  or 
brought  into  existence.  They  pass,  as  it  were,  into  deep  darkness, 
where  they  cannot  be  discovered  by  the  unwise.  As  the  karma  has 
the  power  to  produce  new  elements,  it  is  not  necessary  that  the 
same  elements  should  be  produced  again." 


IX.    THE    ONTOLOGY    OF    EUDHISM.  4-11 

8.  Heproduction . 

1.  All  quadrupeds,  men,  dewas,  brahmas,  and  those  who  live  in 
the  arupa  worlds,  all  beings  that  have  nama  and  rupa,  a  mind  and 
u  body,  are  born  because  of  karma,  and  are  therefore  called  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-maha- 
sala,  brahmana-maha-sala,  or  grahapati-maha-sala,  or  as  a  dewa  in 
one  of  the  dewa-lokas ;  sometimes  by  the  oviparous  (andaja)  birth, 
as  Kuntrajuitra  ;  at  other  times  by  the  viviparous  (jalabuja)  birth, 
as  men  in  general ;  or  from  the  petal  of  a  lotus,  as  Pokkharasatiya ; 
or  by  the  apparitional  (opapatika)  birth,  (in  which  existence  is 
received  in  an  instant  in  its  full  maturity),  as  Ambapali.  There  is 
also  the  sedaja  birth,  as  when  insects. are  produced  from  perspiration 
or  putridity.*- 

3.  When  conception  takes  place,  it  is  by  a  portion  of  the  karma 
possessed  by  some  previous  being,  whilst  the  other  portions  of  the 
karma  form  the  different  members,  as  the  eye,  ears,  &c. 

4.  The  wind  causes  fowls  to  conceive,  and  the  sound  of  rain  has 
the  same  effect  upon  cranes.  Dewas,  pretas,  and  the  beings  in  hell, 
are  born  by  the  apparitional  birth,  not  from  the  womb  ;  men,  cattle, 
and  other  animals,  are  born  from  the  womb,  but  their  destiny  is 
different,  as  some  are  born  to  the  crown,  some  to  the  yellow  robe, 
and  some  to  the  covering  of  skin. 

5.  In  the  forest  of  Himala  there  is  a  rock  called  Neru,  of  a 
golden  colour,  and  it  has  this  property,  that  whatever  animal  ap- 
proaches it  is  turned  to  the  same  colour  ;  in  like  manner,  whatever 

*  According  to  the  Nyaya  system,  the  distinct  sorts  of  body  are  five  :  1st, 
ungenerated,  as  the  gods  and  demi-gods  ;  2nd,  uterine,  or  viviparous ;  3rd, 
oviparous  ;  4th,  engendered  in  filth,  as  worms,  nits,  maggots,  &c. ;  oth,  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  soiu-  Avine,  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  fiesh,  as  bees  from  cattle  and  wasps  from 
horses. 


442  A    SIAXUAL    OF    BUDHISM. 

being  receives  birth,  whether  it  be  viviparous,  ajjpavitional,  or  any 
other,  he  loses  his  previous  nature,  and  receives  that  of  the  species 
to  which  he  is  attached  by  his  birth. 

6.  There  are  living  things  that  eat  grass  ;  they  nip  the  green  or 
dry  grass  with  their  teeth,  and  eat  it ;  they  are  horses,  cattle,  asses, 
goats,  deer,  and  many  others.  Through  the  karma  of  previous 
births,  sentient  beings  are  thus  born  as  graminivorous  animals.  There 
are  living  things  that  feed  upon  dung ;  they  scent  it  from  afar,  and 
hasten  towards  it  with  the  expectation  of  receiving  the  richest  treat. 
As  when  the  Brahmans  have  scented  the  sacrifice,  they  hasten 
towards  it  that  they  may  partake  of  it,  so  when  these  have  scented 
the  filth,  they  fly  towards  the  spot  that  they  may  enjoy  the  feast ; 
they  are  fowls  and  swine,  dogs  antl  jackals.  This  also  is  the  con- 
sequence of  crimes  committed  in  previous  births.  There  are  living 
things  that  are  born  in  darkness,  and  in  the  same  darkness  they  live 
and  die  ;  they  are  grubs  and  worms.  This  also  is  the  consequence 
of  previous  karma.  There  are  living  things  that  exist  in  w^ater,  in 
which  elements  they  decay  and  die  ;  they  are  fish,  turtle,  and  alli- 
gators. This  also  is  the  consequence  of  previous  karma.  There 
are  living  things  that  are  born  in  dunghills  and  filthy  places  ;  and 
others  in  putrid  flesh,  the  corpses  of  animals,  stale  food,  in  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  animals,  even  an  age,  or  a  hundred  thousand  ages,  w'ould  not 
suffice. 

7.  A  man  throws  a  perforated  yoke  into  the  sea.  The  east  wind 
sends  it  in  a  westerly  direction,  and  the  west  wind  sends  it  in  an 
easterly  direction;  the  north  wind  sends  it  in  a  southern  direction, 
and  the  south  wind  sends  it  in  a  northern  direction.  In  the  same 
sea  there  is  a  blind  tortoise,  which  after  the  lapse  of  a  hundred,  a 
thousand,  or  a  hundred  thousand  years,  rises  to  the  surface  of  the 
water.  Will  the  time  ever  come,  when  that  tortoise  will  so  rise 
up  that  its  neck  shall  enter  the  hole  of  the  yoke?  It  may  ;  but  the 
time  that  would  be  required  for  the  happening  of  this  chance  cannot 
be  told ;  and  it  is  equally  difficult  for  the  imwise  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  may  be  produced.*  1. 
In  the  usual  manner.  2.  By  the  simple  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  perfumes 
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  Parika,  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  their  family, 
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 ;  but  they  resolutely 
rejected  his  advice.  The  dewa,  however,  told  them  that  it  might 
be  done  without  transgressing  the  rules  of  asceticism,  merely  by 
umbilical  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.! 

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,  livmg  creatures  were  variously 
propagated  by  the  will,  by  sight,  by  touch,  and  by  the  influence  of  religious 
austerities. — Professor  Wilson. 

t  Numerous  instances  are  given  of  similar  modes  of  conception,  but  they 
arc  too  gross  for  publication. 


444  A    MANUAL    OF    UUDHISM. 

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  lime  he  said  that  a  tree  called  out  to  the  carpenter,  a 
brahman,  who  was  about  to  cut  it  down,  "  I  have  a  word  to  say ; 
hear  my  word."  But  when  he  said  that  the  tree  called  out,  it  was 
a  figurative  expression,  as  it  was  not  the  tree  that  spoke,  but  a  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  will  churn  cream, 
when  in  reality  it  is  not  cream  that  he  churns  but  butter ;  or  a  man 
says  that  he  will  make  such  a  thing,  though  the  thing  of  w^hich 
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,  "  ^^^len  water  is 
boiled,  it  makes  a  noise,  as  if  it  said  chichita,  or  chitichita  ;  is  this 
on  account  of  the  sufferings  endured  by  living  beings  who  are  in 
the  water,  or  from  what  cause  does  it  proceed?"  Nagasena  re- 
plied, "  The  water  is  not  alive  ;  nor  in  the  water  is  there  anything 
that  has  life."  Milinda :  "  But  the  sceptics  say  that  there  is  life 
in  the  water  ;  they  therefore  forego  the  use  of  cold  water,  and  use 
it  only  when  it  is  warm ;  and  they  speak  against  the  priests  of  this 
religion,  saying  that  by  the  use  of  cold  water  they  take  life,  and 
thereby  transgress  the  precept.  It  would  be  well  if  this  objection 
were  removed."  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  remain  still ;  when  put  upon  the  fire 
tliey  make  these  noises  ;  the  water  trembles,  runs  here  and  there, 
boils  over,  and  makes  a  regular  commotion.  When  water  that  has 
been  received  by  the  priest  in  his  alms- bowl  in  going  from  house  to 
house  is  put  into  a  vessel,  and  covered  over,  it  remains  still ;  there 
is  no  noise,  no  commotion  ;  but  it  is  not  so  with  the  water  of  the 
sea ;  you  know  how  that  rolls  and  roars."  Milinda  :  "  Yes  ;  I 
have  heard  the  waves  of  the  sea  and  seen  them  rising  to  the  heiglit 
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    OV    BUDHISM.  44;j 

silent.  It  is  thus  evident  that  though  the  water  makes  a  noise 
when  it  is  boiled,  this  is  no  proof  that  there  is  life  in  it,  or  any 
living  existence." 

9.  Karma. 

1.  Karma  includes  both  kusala  and  akusala,  or  merit  and  de- 
merit ;  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  from  blame,  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,  evil  desire,  or  the  cleaving 
to  existence.  Akusala  is  the  opposite  of  kusala.  That  which  is 
neither  kusala  nor  akusala  is  awyakrata  ;  it  is  not  followed  by  any 
consequence,  it  receives  no  reward,  either  good  or  bad. 

Akusala  is  divided  into  wastu-kama  and  klesha-kama.  To 
wastu-kama  belongs  pancha-kama,  the  modes  of  evil  desire  that 
are  connected  with  the  five  senses.  Klesha-kama  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 
|iguratively  called  kamawachara,  as  well  as  those  in  the  rupa 
worlds.  Thus  we  call  a  man  a  warrior  though  he  may  not  at  the 
time  be  actually  fighting ;  it  is  his  profession,  that  to  which  he  is 
most  accustomed,  and  which  he  may  at  any  hour  be  called  to  ex- 
ercise, though  now  living  in  peace  ;  in  like  manner,  the  inhabitant 
of  the  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  time  that  Gotama  resided  in  the  wihara  of  Jetawana, 
there  went  to  him  a  young  brahman,  named  Subha,  son  of  the  pro- 
hita  of  the  king  of  Kosol,  who  said,."  From  some  cause  or  other 
mankind  receive  existence  ;  but  there  are  some  persons  who  are  ex- 
alted, and  others  who  are  mean ;  some  who  die  young,  and  others 
who  live  to  a  great  age  ;  some  who  suffer  from  various  diseases. 


446  A    MAXUAI,    OF    RtDHISM. 

and  others  who  have  no  sickness  until  they  die ;  some  who  have 
disagreeable  persons,  and  others  who  are  beautiful ;  some  who  are 
strong,  and  others  who  are  weak  ;  some  who  have  great  authority 
and  extensive  possessions,  as  kings,  and  otlicrs  who  have  none ; 
some  who  are  of  mean  birth,  and  others  who  belong  to  the  kshatra, 
brahman,  and  other  high  castes  ;  some  who  arc  destitute  of  wisdom, 
and  others  who  arc  extremely  wise  ;  among  individuals  of  the  same 
si^ccies,  man,  these  differences  occur.  What  is  their  cause  ?  what 
is  it  that  appoints  or  controls  these  discrepances  :  " 

Budha  made  the  same  reply  to  all  these  queries,  and  it  was  as 
follows  : — "  All  sentient  beings  have  their  own  individual  karma, 
or  the  most  essential  property  of  all  beings  is  their  karma  ;  karma 
comes  by  inheritance,  or  that  which  is  inherited  (not  from  parentage, 
but  from  previous  births)  is  karma;  karma  is  .the  cause  of  all  good 
and  evil,  or  they  come  by  means  of  karma,  or  on  account  of  karma ; 
karma  is  a  kinsman,  but  all  its  power  is  from  kusala  and  akusala  ; 
karma  is  an  assistant,  or  that  Avhich  promotes  the  prosperity  of  any 
one  is  his  good  karma ;  it  is  the  difference  in  the  karma,  as  to  whe- 
ther it  be  good  or  evil,  that  causes  the  difference  in  the  lot  of  men, 
so  that  some  are  mean  and  others  are  exalted,  some  are  miserable 
and  others  happy." 

When  Budha  had  made  this  reply,  Subha  still  remained  like  a 
man  with  a  bandage  fastened  over  his  eyes ;  he  was  unable  to 
comprehend  its  meaning ;  and  he  therefore  requested  the  sage  to 
explain  these  things  to  him  at  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  most  profound  attention  ;  but  as  he  pro- 
mised thus  to  listen,  the  teacher  of  the  three  w'orlds  proceeded : — 
"  A  woman  or  a  man  takes  life  ;  the  blood  of  that  which  they  have 
slain  is  continually  upon  their  hands  ;  they  live  by  murder ;  they 
have  no  compassion  upon  any  living  thing  ;  siich  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  some  former 
birth,  they  are  born  as  men,  it  will  be  of  some  inferior  caste,  or  if 
of  a  high  caste,  they  will  die  young,  and  this  shortness  of  life  is  on 
account  of  former  cruelties.  But  if  any  one  avoid  the  destruction 
of  life,  not  taking  a  weapon  into  his  hand  that  he  may  shed  blood, 
and  be  kind  to  all,  and  merciful  to  all,  he  will,  after  death,  be  born 
in  the  world  of  the  dewas,  or  if  he  appear  in  this  world,  it  will  be 


IX.    THE    ONTOLOGY    OF    BUDHISAF.  447 

as  a  kshatra,  or  brahman,  or  some  other  high  caste,  and  he  will  live 
to  see  old  age." 

By  many  other  examples  of  a  similar  kind  did  Budha  illustrate 
the  effects  of  karma  ;  proving  thereby,  to  the  satisfaction  of  Subha, 
Avho  became  a  convert  to  the  faith  of  Gotama,  that  the  differences 
in  the  lot  of  men,  as  at  present  seen,  are  produced  by  the  karma  of 
previous  births.     ( Chulalcamma-ioibhanga-sutra.) 

3.  There  are  eleven  descriptions  of  karma: — 1.  Drishta-dharmma- 
wedya.  2.  Upapadya-wedya.  3.  Aparapariya-wedya.  4.  Yat- 
garu.  6.  Yadasanna.  7.  Kritatwa.  8.  Jana.  9.  Upasthamba. 
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,  thoiigh  it  should  be  sown  in  the  ground. 
Another  comparison  may  illustrate  this  result.  A  hunter  goes  to 
shoot  deer.  He  plants  his  trusty  bow  well,  the  arrow  flies  in  a 
straight  direction,  and  the  animal  is  killed.  But  at  another  time 
the  arrow  misses  its  aim,  the  deer  escapes ;  and  as  the  hunter 
cannot  find  it  again,  its  fear  having  now  led  it  far  away,  its  escape 
is  permanent ;  it  cannot  again  be  caught.  In  like  manner,  when 
this  description  of  karma  does  not  produce  its  rightfvil  consequences 
in  the  present  birth,  as  to  all  future  births  it  is  ineffective,  no  result 
can  be  accomplished.*' 

The  second  description  of  karma  is  accomplished  in  the  next 
birth,  or  not  at  all.  Out  of  many  results  that  are  connected  with 
this  karma,  only  one  is  produced.  Thus,  when  it  is  kusala  karma, 
birth  may  be  obtained  in  the  brahma-loka  ;  and  in  this  case, 
though  other  rewards  may  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  will  cause  the  being  to  be  born  in 
hell,  in  the  next  birth,  where  he  will  have  to  remain  during  a  whole 
kalpa;  but  if  the  whole  of  the  five  sins  were  committed,  the 
punishment  would  be  the  same.f 

The  karma  called  yadasanna  is  received  when  at  the  point  of 
death. 

*  The  stories  of  Piirnnaka,  Chiiichi,  and  Supra  Budha,  are  cited  as  in- 
stances of  this  karma. 

t  I  have  not  met  with  any  description  of  the  other  modes  of  karma. 


448  A    MANUAL    OF    BUDHISM. 

4.  When  the  king  of  Sagal  enquired  where  karma  resides,  its 
locality  ;  Nagasena  replied,  "  Karma  is  like  the  shadow,  that 
always  accompanies  the  body.  But  it  cannot  be  said  that  it  is  here, 
or  that  it  is  there  ;  in  this  place,  or  in  that  place  ;  the  locality  in 
which  it  resides  during  the  sequence  of  existence  cannot  be  pointed 
out.  Thus,  there  is  a  tree,  a  fruit  tree,  but  at  present  not  in  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  karma." 

5.  On  a  certain  occasion,  when  the  priests  had  repeated  to  each 
other  many  things  in  praise  of  the  power  and  greatness  of  Budha, 
the  sage  informed  them  that  they  were  not  to  suppose  that  these 
advantages  were  produced  by  the  Budhas  themselves,  irrespective 
of  other  causes  ;  but  to  remember  that  they  were  entirely  the  re- 
sult of  merit  acquired  in  previous  ages.  Then  one  of  the  priests, 
rising  from  his  seat,  reverently  said,  "  My  lord,  the  power  and 
greatness  you  possess  are  seen  by  us  ;  but  we  wish  also  to  know 
what  was  done  by  you  in  former  ages  by  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  powder,  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  state  of  happiness  who 
has  not  acquired  merit. 

The  wise  man,  who  would  obtain  merit,  bends  his  mind  to  the 
avoiding  of  all  demerit,  and  to  the  destruction  of  the  demerit  he 
has  already  received ;  he  regards  with  indifference,  or  he  does  not 
regard  at  all,  the  objects  that  are  presented  to  the  eye  and  other 
organs  of  sense.  He  also  endeavours  to  gain  all  merit,  and  to  re- 
tain the  merit  he  has  already  gained.  In  this  way,  his  mind  is  like 
a  circle  divided  into  four  segments. 

The  kusala-chitta,  or  mind  endowed  with  merit,  is  received  and 
retained  by  the  hearing  of  religious  discourses  ;  the  performance  of 
acts  that  in  themselves  are  free  from  evil,  and  the  studying  of  such 
lessons  of  wisdom  as  are  beneficial  in  their  tendency.  To  those 
who  dwell  in  the  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    CUDHISM.  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  merit. 

Even  when  there  is  a  Budha,  they  cannot  acquire  merit  who  are 
born  in  any  of  the  eight  hells,  or  in  the  hell  called  Osupat ;  they 
cannot  receive  the  news  of  his  birth,  and  there  is  no  cessation  to 
their  torments. 

The  beasts  that  are  born  upon  the  earth,  because  they  are  devoid 
of  wisdom,  cannot  distinguish  right  from  wrong.  They  are  under 
the  influence  of  fear,  and  they  possess  evil  desire  and  anger,  but 
nothing  more.     They  are  therefore  unable  to  acquire  merit. 

There  are  beings  called  pretas,  who  continually  think  with 
sorrow  on  their  fate,  from  not  having  acquired  merit  in  former 
births  ;  they  are  now  tormented  without  ceasing  by  hunger  and 
thirst,  and  have  not  the  power  of  obtaining  merit. 

Neither  can  merit  be  acquired  by  the  beings  in  the  four  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  time 
of  a  supreme  Budha,  are  unable  to  acquire  merit,  for  a  similar 
reason. 

There  are  also  other  places  in  which  merit  cannot  be  obtained, 
such  as  Uturukuru,  Purwawidesa,  and  Aparagodana,  and  the  500 
islands  connected  with  each  of  these  continents  ;  and  in  the  same 
class  are  to  be  included  the  500  islands  of  Jambudwipa,  except 
Ceylon ;  and  the  barbarous  countries  of  Jambudwipa.  And  even 
persons  who  are  born  in  Jambudwipa,  if  they  are  maimed,  deaf, 
blind,  outcastes,  idiots,  or  sceptics,  are  unable  to  acquire  merit. 

It  is  only  in  this  sakwala  that  nirwana  can  be  secured  ;  and  it  is 
therefore  called  the  magul-sakwala,  or  most  favoured  world  ; 
literally,  the  festive  sakwala. 

Budha  has  declared  that  men  are  few  in  number,  but  that  the 
other  beings  are  many ;  and  that  there  are  more  in  the  sea  than 
upon  the  land.  The  water  of  the  great  ocean  is  to  the  four  conti- 
nents as  the  water  of  the  pond  to  the  lotus  ;  yet  in  every  part  there 
is  an  abundance  of  fish.  "Were  the  branches  of  all  the  trees  in 
Jambudwipa  and  its  500  islands  to  be  stripped  of  their  leaves,  and 
every  blade  of  grass  to  be  rooted  up,  and  a  fish  were  to  be  pierced 
with  each  leaf  and  blade,  there  would  still  be  a  multitude  of  fishes 
in  the  ocean  remaining  unpierced.      The   living  things  upon  the 

G  G 


450  A   MA.XUAL   OF   nunnTRM. 

land  are  also  numerous,  as  in  the  body  of  a  man  there  are  ninety 
different  species  of  worms.  The  hells  too  are  filled  with  beings 
who  are  continually  passing  from  one  state  of  torment  to  another ; 
and  in  the  preta-loka  it  is  the  same.  Thus  it  is  difficult,  even  in  a 
kap-asankya,  to  obtain  deliverance  from  the  sequence  of  existence. 

7.  There  was  a  nobleman,  in  whom  the  king  delighted,  and  he 
was  entrusted  with  the  government  of  a  country  ;  but  as  he  began 
to  oppress  the  people,  the  king  commanded  him  be  cast  into  prison, 
and  slain.  It  is  thus  with  men  who  have  the  opportunity  of  ac- 
quiring merit,  and  neglect  it.  As  the  nobleman  enjoyed  the  royal 
favor,  but  was  afterwards  cast  into  prison ;  so  may  a  man  be  pros- 
perous for  a  time,  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  same  succession  of  punishment  will  be  many  times  repeated. 
Therefore,  let  him  who  has  the  opportunity  of  acquiring  merit,  by 
being  born  when  the  precepts  of  Budha  are  taught,  be  careful  not 
to  let  his  privileges  pass  away  without  improvement. 

Budha  one  day  took  up  a  small  portion  of  mould  in  his  finger 
nail ;  and  said  that  those  who  die  in  this  Avorld,  and  are  afterwards 
born  again  in  the  same  world  or  in  one  of  the  devva-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  same  proportion  to  those 
who  are  born  in  some  inferior  form,  as  the  mould  in  his  nail  to  the 
whole  earth. 

He  who  is  born  as  man  in  the  time  of  a  Budha,  and  refuses  to 
acquire  the  merit  necessary  to  attain  nirwana,  is  like  one  who  having 
swam  across  the  seven  seas,  surmounted  the  eight  concentric  circles 
of  rocks,  and  succeeded  in  climbing  to  the  summit  of  Maha  Meru, 
for  some  frivolous  reason  falls  back  into  the  sea,  whereby  he  places 
himself  in  the  position  he  occupied  before  his  toils  commenced, 
rendering  them,  after  all  their  arduousness  and  difficulty,  utterly 
without  profit. 

The  man  who  thus  allows  himself  to  be  led  away  by  evil  desire 
will  receive  the  destruction  of  the  crow,  which  was  on  this  wise. 
An  elephant  feeding  on  tlie  banks  of  the  Ganges,  at  a  place  where 
it  is  four  miles  broad,  fell  into  the  stream,  and  was  drowned.  As 
the  body  floated  down  tlie  river,  it  was  seen  by  a  crow,  who  in  his 
ignorance  thought  tluis  within  himself;    "Here   is  food   for  more 


IX.    THE    ONTOLOGY    OF    BUDHTSM.  451 

than  a  thousand  crows ;  this  body  shall  be  my  permanent  abode." 
Thus  thinking  the  crow  flew  to  the  carcase,  and  remained  upon  it 
night  and  day.  It  had  all  his  thoughts  ;  he  fed  upon  its  flesh,  and 
from  the  water  of  the  river  quenched  his  thirst.  Though  he  saw 
upon  the  banks  many  forests  of  mango,  jack,  and  other  fruit  trees, 
and  the  sacred  trees  upon  which  were  the  fish  that  had  been  offered 
in  sacrifice,  he  regarded  them  not.  Thus  he  was  hurried  on  by  the 
stream,  until  carried  far  out  to  sea,  whence  even  a  bird  would  have 
attempted  in  vain  to  reach  the  shore.  The  flesh  of  the  elephant  was 
soon  washed  from  the  bones,  or  it  was  all  eaten,  and  there  remained 
nothing  but  the  skeleton.  The  crow  then  flew  away  in  the  direction 
in  which  he  had  come,  but  he  could  not  discover  the  land ;  he  flew 
north,  in  great  alarm,  and  he  flew  south,  but  his  efforts  were  all  in 
vain.  At  last  he  fell  into  the  sea,  exhausted,  and  there  perished. 
And  so  perish  all  who  are  under  the  influence  of  evil  desire,  and 
cleave  to  existing  objects. 

8.  The  king  of  Sagal  said  to  Nagasena,  "  Is  kusala,  merit,  or 
akusala,  demerit,  the  more  powerful  ?"  Nagasena  :  "  Merit  is  more 
powerful  (in  its  effects)  than  demerit."  Milinda  :  "  This  I  cannot 
believe :  when  a  man  commits  murder,  theft,  or  any  other  great 
crime,  he  is  beheaded,  or  eaten  by  dogs,  or  perishes  in  some  other 
way.  Not  unfrequently  the  punishment  is  awarded  the  next  day  or 
at  most  a  very  little  time  after  ;  but  do  we  ever  see  that  when  an 
upasaka  gives  alms  to  a  priest,  or  ten  priests,  or  even  a  hundred 
thousand  priests,  the  reward  for  so  doing  is  received  in  the  same 
birth?"  Nagasena:  "Yes;  there  have  been  four  persons  who  by 
this  means  have  gone  from  the  same  body  in  which  the  alms  were 
given  to  enjoy  the  happiness  of  the  dewa-lokas  ;  viz.,  the  monarchs 
Maha  Mandhatu,  Nimi,  and  Sadhina,  and  the  famous  musician 
Guttila."  Milinda  :  "  But  these  things  happened  ages  ago  ;  they 
are  doubtful  matters,  such  as  no  one  has  recently  seen  ;  can  you  not 
tell  me  of  something  that  has  happened  since  the  appearance  of  our 
present  Budha?"  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  birth  became  the  principal  queen  of 
Udeni.  The  upasikawa  Suppiya,  cut  a  piece  of  flesh  from  her 
thigh,  which  she  presented  to  a  priest  who  was  sick,  and  the  next 
day  the  wound  in  her  thigh  was  healed.     These  and  others,  as  Su- 

G  g2 


452  A    MANUAL    OF    BUDHISM. 

mana,  Mallika,  and  Ekasatika,  received  the  reward  of  their  merit  in 
the  same  birth."  Milinda  :  "  True  ;  but  this  is  only  like  finding  a 
few  pearls  in  the  great  ocean  ;  therefore,  I  still  think  that  demerit 
is  more  powerful  than  merit.  Sometimes  in  one  single  day  I  punish 
a  hundred  or  a  thousand  men  for  their  crimes.  Again,  in  the  battle 
that  was  fought  between  the  brahman  Bhadrasala,  of  the  race  of 
Nandagutta,  and  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  demerit.  But  the  monarch 
of  Kosala  presented  an  offering  of  unequalled  value  ;  for  which  he 
received  no  increase  of  wealth  or  prosperity.  Therefore,  that  which 
I  have  declared  must  be  true  ;  merit  must  be  far  less  powerful  than 
demerit?"  Nagasena :  ''The  power  of  demerit  is  small,  and 
therefore  its  effects,  soon  appear  ;  the  power  of  merit  is  great,  and 
therefore  its  effects  do  not  appear  with  the  same  rapidity.  Thus,  the 
esculent  water  lily,  so  much  used  in  the  region  called  Ajiaranta,  is 
ready  to  be  cut  in  one  month  after  it  has  been  sown,  but  the  best 
rice  requires  five  months  in  which  to  ripen.  The  value  of  the  rice, 
however,  is  far  greater  than  that  of  the  water  lily ;  the  one  is  the 
food  of  kings,  whilst  the  other  is  only  eaten  by  labourers  and  slaves." 
Milinda  :  "  This  may  be  ;  but  that  warrior  is  the  most  famous  who 
enters  into  the  battle,  seizes  his  powerful  adversary,  overcomes  him, 
and  at  once  drags  him  into  the  presence  of  his  commander ;  that 
surgeon  is  accounted  the  most  skilful,  Avho  quickly  takes  out  the 
nail  or  the  stake,  and  heals  the  wound  that  has  thereby  been  caused ; 
and  that  wrestler  is  the  most  applauded,  who  speedily  throws  down 
his  opponent.  In  like  manner,  whether  it  be  merit  or  demerit,  that 
which  produces  its  effects  in  the  shortest  period  will  be  considered 
the  most  powerful."  Nagasena :  "  Demerit  is  connected  with 
crime ;  but  merit  is  not ;  when  a  man  commits  any  crime  he  is 
speedily  punished  ;  but  it  is  not  so  with  the  man  who  in  a  place  of 
trust  acts  with  integrity ;  his  reward  is  delayed.  The  criminal  is 
sought  for  that  punishment  may  be  administered  ;  but  when  a  re- 
ward is  to  be  given,  there  is  no  seeking  of  the  individual  who  has 
proved  himself  to  be  thus  worthy.  Therefore,  notwithstanding 
these  objections,  merit  may  be  more  powerful  than  demerit;  a  fact 
that  is  not  to  be  controverted." 


IX.    THE    ONTOLOGY    OF    BUDHISJI.  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,  bj'  which  he  is  jorevented  from  again  committing  the 
same  crime.  The  man  who  acquires  merit  reflects  that  he  has  done 
right,  by  which  satisfaction  is  produced  in  his  mind  ;  from  satisfac- 
tion comes  pleasure ;  from  pleasure,  joy ;  from  joy,  comfort  of  body ; 
from  comfort  of  body,  tranquillity;  by  which  he  perceives  the  good 
efiects  of  merit.  Thus  demerit  decreases,  and  merit  increases. 
Acain,  a  man  who  (for  some  crime)  has  his  hands  and  feet  cut  off, 
presents  a  bunch  of  flowers  to  a  Budha,  by  which  he  is  prevented 
from  entering  hell  during  ninety-one  kalpas  ;  and  in  this  manner  he 
learns  the  manner  in  which  the  increase  of  merit  is  obtained. 

9,  The  reward  of  merit  is  according  to  its  character,  as  well  as 
its  degree.  AVhen  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  merit,  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  if  there  be  merit,  there  is  no  sorrow ;  if  there  be 
sorrow,  there  is  no  merit ;  if  happiness  be  connected  with  merit,  it 
must  be  with  that  alone  ;  if  with  demerit,  it  must  be  with  that 
alone ;  merit  and  sorrow  cannot  appear  together."  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  will." 
Nagasena:  "What,  are  the  iron  and  the  ice  both  of  them  hot?" 
Milinda:  "No."  Nagasena:  "  Are  they  both  cold  ? "  Milinda: 
"  No."  Nagasena :  "  Therefore  you  see  into  the  futility  of  your 
argument ;  if  it  be  heat  alone  that  burns,  it  is  evident  that  they  are 
not  both  hot ;  therefore  it  is  not  true  that  happiness  and  sorrow 
cannot  exist  together  ;  or  if  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 ;  I  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  same  effect :  in  the  same  way,  merit 
and  sorrow  may  exist  together." 

11.  In  reply  to  questions  that  were  put  to  him  by  Sekra,  Budha 
said,  "There  are  five  kinds  of  pride.  1.  Of  possessions.  2.  Of 
family  or  caste.  3.  Of  benefits  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  family  may  be  born  a  man ;  but  he  will  vomit  warm 
blood,  or  flames  will  proceed  out  of  his  mouth,  or  his  bowels  will 
burst.  Whosoever  is  proud  of  benefits  that  have  been  gained,  will 
be  born  a  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  them  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  merit  or  demerit  of 
former  births,  be  he  priest  or  be  he  brahman,  his  declaration  is 
false." 

13.  The  happiness  and  misery  that  may  be  alternately  received 
by  the  same  being,  were  thus  described  by  the  prince  Mahanama 
to  his  brother  Anurudha,  when  he  was  endeavouring  to  prevail  upon 
him  to  become  a  priest : — "  The  being  who  is  still  subject  to  birth 
may  at  one  time  sport  in  the  beautiful  garden  of  a  dewa-loka,  and 
at  another  be  cut  to  a  thousand  pieces  in  hell ;  at  one  time  he  may 
be  Maha  Brahma,  and  at  another  a  degraded  outcaste  ;  at  one  time 
he  may  eat  the  food  of  the  dcwas,  and  at  another  he  may  have 
molten  lead  poured  down  his  throat ;  at  one  time  he  may  sip  nectar, 
and  at  another  be  made  to  drink  blood.  Alternately,  he  may  repose 
on  a  couch  with  the  dewis,  and  writhe  on  a  bed  of  red  hot  iron ; 
enjoy  the  society  of  the  dewas,  and  be  dragged  through  a  thicket  of 
(horns;  bathe  in  a  celestial  river, and  be  plunged  in  the  briny  ocean  of 


IX.    THK    ONTOLOGY    OF    BUDHISM.  455 

liell ;  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  wisdom,  and 
utterly  ignorant ;  have  a  melodious  voice,  and  be  dumb,  speaking 
only  by  the  eyes  and  hands ;  a  man  with  a  retinue  of  females,  a 
female  in  attendance  upon  a  man  ;  loved  by  others,  and  hated  by 
others  ;  and  he  may  now  be  a  king  who  can  receive  countless  gems 
by  the  mere  clapping  of  his  hands,  and  now  a  mendicant,  taking  a 
skull  from  door  to  door  to  seek  alms." 

14.  In  many  births  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  difiierent  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 
were  thus  frequently  connected,  in  the  last  birth  the  former  went  to 
hell,  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  calamity."  Nagasena  :  "  It  is  perfectly  true  that  the 
bones  of  Mugalan  were  broken,  but  it  was  by  means  of  karma 
that  this  was  efiected."  Milinda :  "But  are  not  irdhi  and  karma 
equally  achinteyya,  without  mind,  or  beyond  thought ;  and  if  so, 
does  it  not  follow  that  the  irdhi  is  able  to  overcome  the  karma,  in 
the  same  way  as  we  take  one  wood-apple  to  break  another  with,  or 
one  mango  to  break  therewith  another  fruit  of  the  same  kind?" 


456  A    MANUAL    OF    BUDHISM. 

Nagascna :  "  Among  things  that  are  achinte}7a  one  may  be  more 
powerful  than  another.  Thus,  there  are  many  princes  who  have 
authority,  but  one  is  more  powerful  than  tlie  rest ;  he  is  the  king  ; 
all  the  others  must  attend  to  his  commands  :  in  like  manner,  of  all 
things  that  are  achinteyya,  karma  is  the  most  powerful,  whether  it 
be  kusala  or  akusala,  the  karma  of  merit  or  of  demerit.  Again, 
when  a  man  commits  a  crime,  neither  his  father,  his  mother,  his 
relatives,  nor  his  friends  can  save  him  from  punishment.  Why  ? 
Because  the  will  of  the  king  is  supreme  ;  he  is  more  powerful  than 
all ;  and  it  is  the  same  with  karma.  Again,  when  a  fire  breaks  out 
in  the  forest,  and  the  whole  land  is  in  a  blaze,  the  water  from  many 
thousands  of  vessels  would  be  insufficient  to  quench  it :  and  in  the 
same  way,  nothing  can  overcome  the  force  of  karma.  In  a  former 
birth,  far  distant  from  the  last,  in  which  he  attained  nirwana,  Mu- 
galan  was  the  murderer  of  his  aged  parents  ;  and  it  was  in  conse- 
quence of  this  crime  that  in  his  last  birth  a  similar  calamity  was 
inflicted  on  him  by  the  thieves." 

16.  A  female,  of  extremely  beautiful  appearance,  was  born,  by 
the  apparitional  birth,  at  the  foot  of  a  mango  (amba)  tree,  in  a 
garden  belonging  to  the  Lichawi  princes,  near  the  city  of  Wisala. 
On  account  of  the  place  of  her  birth  she  was  called  Ambapali,  and 
was  a  courtezan.  The  cause  of  her  being  a  courtezan  may  be 
learnt  from  the  following  narrative.  In  the  thirty-first  kalpa  pre- 
vious to  the  present  age,  when  Sikhi  was  Budha,  Ambapali  was 
one  of  his  female  relatives ;  but  she  renounced  the  world,  and 
though  a  member  of  the  royal  family  became  a  priestess.  One  day 
when  going  to  worship  a  certain  dagoba,  in  company  with  other 
priestesses,  in  the  course  of  their  circumambulation  of  the  relic, 
one  of  them  happened  to  sneeze,  and  a  part  of  the  mucus,  Avithout 
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  exclaimed,  "  What  rude  person  can  have  been  here?" 
Though  she  did  not  discover  the  delinquent,  she  still  abused  her, 
whoever  she  might  be.  In  consequence  of  having  thus  offered  an 
insult  to  a  sacred  person,  she  was  next  born  in  the  Amedya  hell, 
which  caused  her  to  wish  that  when  again  born  of  the  race  of  man, 
she  might  receive  the  apparitional  birth.  She  was  afterwards  an 
immense  period  in  different  hells,  enduring  great  pain ;  was  a  luin- 
dved  thousand  times  a  female  beggar ;  and  ten  thousand  tunes  a 
prostitute  ;  but   in   the   time   of  Kasyapa    Budha  she  remained   in 


IX.    THE    ONTOLOGY    OF    BUBHISM.  457 

perfect  continence,  and  was  then  born  a  dewi,  and  after  enjoying 
the  pleasures  of  the  dewa-loka  for  the  proper  period,  she  was 
finally  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  amazement  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 
village  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,  Ambapali  had  gone  to  pay 
him  her  respects.  On  approaching  the  sage,  she  offered  him  the 
most  profound  reverence,  and  listened  with  great  delight  to  a  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  coming  of  the  princes 
was  perceived  by  Budha,  who,  as  he  noticed  the  different  colours  of 
their  garments  and  ornaments,  and  the  varied  splendour  of  their 
array,  said  to  his  attendant  retinue,  "  Priests,  those  of  you  who 
have  not  seen  the  glory  of  the  Tusi  dewa-loka,  look  at  the  Lichawi 
princes  ;  behold  their  grandeur,  and  learn  therefrom  the  magnifi- 
cence of  Tusi."  After  remaining  with  the  sage  some  time,  listening 
to  his  instructions,  they  requested  him  to  receive  an  offering  at  the 
palace  the  next  day,  but  as  he  had  already  accepted  the  invitation 
of  Ambapali,  he  could  not  comply  with  their  request.  From  this 
place  he  went  to  Gijjakawasaya,  in  the  village  of  Nadika.  The 
next  day  Ambapali  informed  Budha  that  all  was  prepared ;  when 
the  great  teacher,  accompanied  by  a  retinue  of  rahats,  went  to  par- 


458  A    MANUAL    OF    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  Budlia.*  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  r"  Nagasena:  "  There 
are  some  pretas  who  receive  a  benefit  therefrom,  and  others  who 
will  not :  those  who  are  born  in  any  of  the  136  hells  will  derive  no 
benefit  from  the  offering  or  the  rice  that  is  presented ;  nor  will 
those  who  are  born  in  the  dewa-lokas,  or  those  who  are  born  as 
animals.  There  are  four  kinds  of  pretas  : — 1.  Wantasikas,  who  live 
countless  ages  in  great  sorrow,  eating  the  most  disgusting  substances. 
2.  Khuppipasikas,  that  live  a  whole  budhantara  without  tasting 
either  meat  or  drink.  3.  Nijjhamatrisnikas,  that  live  in  the  hollow 
of  decayed  trees  which  have  been  set  on  fire.  These  three  kinds 
of  pretas  derive  no  benefits  from  ofi'erings ;  but  there  are  others 
that  may  receive  assistance  therefrom."  Milinda  :  "  Then  it  will 
frequently  happen  that  no  benefit  is  derived  from  the  alms  that  are 
thus  presented  ;  and  they  will  thus  be  fruitless  and  vain."  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  ? 
Docs  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  some 
instances  receive  benefit  from  the  alms  that  are  presented ;  but  if  I 
become  a  cruel  murderer,  putting  many  persons  to  death  without 
mercy,  will  my  relatives  in  any  way  reap  the  reward  of  my  evil 
actions  ?"  Nagasena  :  "  No."  Milinda  :  "  What  is  the  reason  of 
this  diff'erencc  ?  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?"  Nagasena:  "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  Fa  Hian  visited  Wisala,  the  garden  was  yet  in  existence. 


IX.    THE    ONTOLOGY    OF    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  the  subject  maybe  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  fertilises  the  soil,  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  demerit  cannot  be 
imparted  to  another  ?      I  am  like  a  blind  man  ;  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, 
rills,  and  channels,  and  spreads  over  this  space.     And  in  like  man- 
ner, demerit,  on  account  of  its  littleness,  cannot  be  received  by 
another,  whilst  merit,  because  of  its  greatness,  admits  of  participa- 
tion,"    Milinda:  "  Whence  is  this  greatness  of  merit  derived?" 
Nagasena:  "  A  man  gives  alms,   or  keeps  the  precepts;   by  this 
means  his  mind  is   filled  with  satisfaction  ;  again   and  again   this 
satisfaction  wells  up  within  him,  and  he  is  induced  to  acquire  a 
greater  degree  of  merit ;  it  is  like  a  perpetual  fountain,  continually 
flowing  over ;  but  when  a  man  does  that  which  brings  demerit,  his 
mind  becomes  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. 

1.  THE  TAKING  OF  LIFE. — II.  THEFT. — III.  ADULTERY. IT.  LYING. V.  SLANDEK. 

VI.    UNPKOFITABLE    CONVERSATION. VII.      COVETOUSNESS. — VIII.      SCEPTI- 
CISM.  IX.     INTOXICATING     LIQUORS. — X.     GAMBLING. XI.     IDLENESS. — XII. 

IMPROPER   ASSOCIATIONS. XIII.  PLACES    OF  AMUSEMENT. XIV.  THE   PARENT 

AND     CHILD: XV.    THE    TEACHER    AND    SCHOLAR. XVI.    THE     PRIEST     AND 

HOUSEHOLDER. XVII.    THE    HUSBAND    AND    WIFE. XVIII.    THE    MASTER  AND 

SERVANT. — XIX.    THE     FRIEND. XX.    MISCELLANEOUS    ADVICES, — XXI.     THE 

SILA    PRECEPTS. — XXII.    TERMS    AND    CLASSIFICATIONS. 

There  are  three  sins  of  the  body: — 1.  The  taking  of  life, 
INIurder  (1).  2.  The  taking  of  that  which  is  not  given, 
Theft  (2).  S.  The  holding  of  carnal  intercourse  with  the 
female  that  belongs  to  another,  Adultery  (3). 

There  are  four  sins  of  the  speech  : — 1.  Lying  (4).  2. 
Slander  (5).     3.  Abuse.     4..  Unprofitable  Conversation  (6). 

There  are  three  sins  of  the  mind: — 1.  Covetousness  (7). 
2.  Malice.     3.  Scepticism  (8). 

There  are  also  five  other  evils  that  arc  to  be  avoided  : — 1 . 
The  drinking  of  intoxicating  Liquors  (9).  2.  Gambling 
(10).  3.  Idleness  (11).  4.  Lnproper  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    OF    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  continually  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  reality  the  prana  is  the  same  as  the 
jiwitindra  (the  eighteenth  rupa-khanda),  the  principle  of  life.  He 
who  takes  away  this  principle,  whether  it  be  done  immediately  or 
by  instigation  (by  the  body  or  by  the  speech)  is  guilty  of  this  crime. 
He  who  takes  away  the  life  of  a  large  animal  will  have  greater  de- 
merit than  he  who  takes  away  the  life  of  a  small  one ;  because 
greater  skill  or  artifice  is  required  in  taking  the  life  of  the  former 
than  of  the  latter.  When  the  life  of  a  man  is  taken,  the  demerit 
increases  in  proportion  to  the  merit  of  the  person  slain ;  but  he 
who  slays  a  cruel  man  has  greater  demerit  than  he  who  slays  a  man 
of  a  kind  disposition. 

There  are  five  things  necessary  to  constitute  the  crime  of  taking 
life.  1.  There  must  be  the  knowledge  that  there  is  life.  2.  There 
must  be  the  assurance  that  a  living  being  is  present.  3.  There 
must  be  the  intention  to  take  life.  4.  With  this  intention  there 
must  be  something  done,  as  the  placing  of  a  bow  or  spear,  or  the 
setting  of  a  snare ;  and  there  must  be  some  movement  towards  it, 
as  walking,  running,  or  jumping.  5.  The  life  must  be  actually 
taken.     (^SadharmmaratnaMre.) 

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  himself  or  through  the  instrumentality  of  another,  he  is  guilty 
of  this  crime.     {3filin(ln  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  demons.     {Pkjdwalhja.) 

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  crime  is  committed,  not  only  when  life  is  actually  taken,  but 
also  when  there  is  the  indulgence  of  hatred  or  anger ;  hence  also 
lying,  stealing,  and  slander,  may  be  regarded  in  some  sense  as  in- 
cluding this  sin.     {Sadharminaratnahdre.') 

Under  certain  circumstances  one's  own  life  may  be  given  iip,  but 
the  life  of  another  is  never  to  be  taken. 

If  the  person  who  is  killed  is  the  person  who  was  intended  to 
be  slain,  the  crime  of  murder  has  been  committed ;  but  if  it  is  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  murder.  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  murder. 

When  a  command  is  given  to  take  the  life  of  a  particular  person, 
and  that  person  is  killed,  it  is  murder ;  but  if  another  person  be 
killed  instead,  it  is  not  murder.  When  a  command  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 
time  appointed,  it  is  m.urder  ;  but  if  he  be  killed  at  some  other 
time,  and  not  at  the  time  appointed,  it  is  not  murder.  When  a 
command  is  given  to  take  the  life  of  a  person  at  a  particular  jilace, 
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  command  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    BUDHXSM.  463 

murder  ;  but  if  he  be  killed  whilst  in  some  other  position,  and  not 
in  the  position  appointed,  it  is  not  murder.  When  a  command  is 
given  to  take  the  life  of  a  person  by  a  particular  weapon,  whether 
it  be  sword  or  spear,  and  he  be  killed  by  the  weapon  appointed,  it 
is  murder ;  but  if  he  be  killed  by  some  other  weapon,  and  not  by 
the  weapon  appointed,  it  is  not  murder. 

Were  a  command  to  be  given  to  take  the  life  of  any  person  fifty 
years  afterwards,  or  even  at  a  period  still  more  distant,  and  the 
person  giving  the  command  were  to  die  a  moment  after  it  was 
issued,  he  would  be  guilty  of  murder,  and  as  such  would  be  born 
in  one  of  the  hells. 

The  crime  is  not  great  when  an  ant  is  killed ;  its  magnitude  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  animals  is  the 
same,  but  the  skill  or  effort  required  to  destroy  them  is  widely  dif- 
ferent. Again,  when  we  come  to  men,  the  two  extremes  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  having  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  kill  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  him  from  its  grasp,  and 
he  escaped.  Thus,  by  observing  the  precept,  his  life  was  preserved 
from  the  most  imminent  danger. 

A  certain  king,  who  reigned  at  Anuradhapura,  commanded  an 
upasaka  to  procure  him  a  fowl  and  kill  it.  As  he  refused,  the  king 
issued  a  decree  that  he  should  be  taken  to  the  place  of  execution, 
where  a  fowl  was  to  be  put  into  his  hand,  and  if  he  still  refused  to 
kill  it,  he  was  to  be  slain.  The  upasaka,  however,  said  that  he  had 
never  broken  the  precept  that  forbids  the  taking  of  life,  and  that  he 
was  willing  to  give  his  own  life  for  the  life  of  the  fowl.  With  this 
intention  he  threw  the  fowl  away  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.     {Pujdioaliya.) 

In  the  city  of  Wisala  there  was  a  priest,  who  one  day,  on  going 
with  the  alms-bowd,  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  alms-bowl,  which  he  gave  to  another  priest,  not  knowing 
that  it  was  poisoned,  and  the  priest  died.  Both  of  these  priests 
went  to  Budha,  and  in  much  sorrow  informed  him  of  what  had 
taken  place.  The  sage  declared,  after  hearing  their  story,  that  the 
priest  who  gave  the  poisoned  food,  though  it  caused  the  death  of 
another  priest,  was  innocent,  because  he  had  done  it  imwittingly ; 
but  that  the  priest  who  sat  ujion  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  (from  an  eminence,  in  order  to  cause 
their  death).  But  on  another  occasion  he  said  that  he  preached  the 
bana  in  order  that  those  who  heard  it  might  be  released  from  old 
age,  disease,  decay,  and  death  ;  and  declared  that  those  were  the 
most  honourable  of  his  disciples  by  whom  this  purjjose  was  accom- 
plished. The  one  declaration  (as  was  observed  by  the  king  of 
Sagal),  appears  to  be  contrary  to  the  other ;  but  the  ajjparent  dif- 
ference may  be  reconciled  by  attending  to  the  occasions  on  which 
they  were  delivered.  Thei'e  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  Gijakiita ; 
but  it  happened  that  as  he  came  down  he  fell  upon  a  man  who  had 
come  to  the  forest  to  cut  bamboos,  whom  he  killed,  though  he  did 
not  succeed  in  taking  his  own  life.  From  having  taken  the  life  of 
another  he  supposed  that  he  had  become  parajika,  or  excluded  from 
the  priesthood ;  but  when  he  informed  Budha  of  what  had  taken 
place,  the  sage  declared  that  it  was  not  so  (as  he  had  killed  the  man 
unintentionally,  his  intention  being  to  take  his  own  life).  Never- 
theless, though  Budha  declared  that  he  delivered  the  bana  in  order 
that  old  age  and  decay  might  be  overcome,  he  made  known  that  the 
priests  were  not  permitted,  like  the  one  above-mentioned,  to  throw 
themselves  from  an  eminence  in  order  that  their  lives  may  be  de- 
stroyed. The  members  of  the  priesthood  are  like  a  medicine  for 
the  destruction  of  the  disease  of  evil  desire  in  all  sentient  beings  ; 
like  water,  for  the  washing  away  of  its  dust ;  a  talisman,  for  the 
giving  of  all  treasures;    a  ship   by  which  to   sail  to  tlic  opjjosite 


X.    THE    ETHICS    OV    BTJDHISM.  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  forms  of  merit,  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  means  it  might  be  overcome  or  destroyed.     (^Milinda  Prasna.) 

The  unwise  man  is  cruel ;  to  all  beings  he  is  unkind,  and  he 
takes  life.  For  this  he  will  in  the  present  world  be  in  danger  from 
sharp  instruments,  the  horns  of  animals,  &c.  He  will  then  be  born 
in  hell,  and  after  remaining  there  hundreds  of  thousands  of  years, 
he  will  again  be  born  in  this  world  ;  but  if  he  belong  to  a  rich  or 
illustrious  family,  he  will  not  be  permitted  to  enjoy  the  privileges 
of  his  birth  ;  he  will  die  whilst  he  is  young.  {Sdleyya-sutra- 
sanne.) 

He  who  keeps  the  precept  which  forbids  the  taking  of  life  will 
be  thus  rewarded  : — He  will  afterwards  be  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  stratagem  of  an- 
other ;  he  will  have  a  large  retinue,  good  health,  a  robust  constitu- 
tion, and  enjoy  long  life.     {Pujdwaliya.^ 

2.   The/L 

When  anything  is  taken  that  is  not  given  by  the  owner,  whether 
it  be  gold,  silver,  or  any  similar  article,  and  it  be  hidden  by  the 
person  who  takes  it,  in  the  house,  or  in  the  forest,  or  in  the  rock, 
the  precept  is  broken  that  forbids  the  taking  of  that  which  is  not 
given  ;  it  is  theft. 

Again,  it  is  said,  when  any  one  takes  that  which  belongs  to  an- 
other, or  that  which  he  thinks  belongs  to  another,  or  takes  that 
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    BUUHISM. 

1.  The  article  that  is  taken  must  belong  to  another.  2.  There 
must  be  some  token  that  it  belongs  to  another.  3.  There  must  be 
the  intention  to  steal.  4.  There  must  be  some  act  done,  or  eifort 
exerted,  to  obtain  possession.  5.  There  must  be  actual  acquire- 
ment.    i^Sadharmmm-afnahdre. ) 

When  any  one  conceals  near  the  road  or  in  the  forest  that  which 
belongs  to  another,  breaks  into  houses,  uses  false  scales,  demands 
too  large  a  share  of  profit,  uses  a  false  measure  for  oil  or  grain,  or 
utters  false  money,  it  is  theft.  When  any  one  takes  more  than  is 
due,  or  extorts  a  fine  larger  than  is  allowed  by  the  law,  it  is  theft. 
When  any  one  procures  for  himself  that  which  belongs  to  another 
by  the  giving  of  false  evidence,  it  is  theft. 

This  crime  may  be  committed  by  making  signs  to  any  one  to  take 
that  which  belongs  to  a  third  person. 

When  that  which  belongs  to  another  is  taken  so  much  as  a  hair- 
breadth, with  the  intention  to  keep  it,  it  is  theft ;  but  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  money  is  left 
upon  the  ground  by  mistake,  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  number  of  persons  agree  to  commit 
a  robbery,  though  only  one  takes  the  article,  the  whole  are  guilty 
of  theft. 

When  a  command  is  given  by  any  one  to  take  that  which  belongs 
to  another,  at  the  distance  of  thirty  or  forty  years,  though  he  dies 
immediately  after  giving  the  command,  he  is  guilty  of  theft,  and  as 
such  will  be  born  in  one  of  the  four  hells. 

To  take  that  which  belongs  to  a  sceptic  is  an  inferior  crime,  and 
the  guilt  rises  in  magnitude  in  proportion  to  the  merit  of  the  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  crime. 

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  will  not  have  to  endure 
affliction  from  kings  or  robbers,  from  water  or  fire  ;  he  will  acquire 
many  things  that  are  not  in  the  possession  of  others ;  he  will  be 
exalted  in  the  world ;  his  requests  will  not  be  denied  ;  and  he  Avill 
live  in  comfort.     {^Puj'dwalii/a.) 

3.  Adulter!/. 

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  whom  she 
has  been  betrothed  ;  the  precept  is  broken  that  forbids  illicit  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  some  mean 
situation,  or  have  a  garland  of  flowers  put  in  derision  about  his 
neck. 

There  are  twenty-one  descriptions  of  women  whom  it  is  forbidden 
to  approach.  Among  them  are,  a  woman  protected  by  her  rela- 
tives ;  or  bought  with  money  ;  or  who  is  cohabiting  with  another 
of  her  own  free  will ;  or  works  for  another  person  for  wages, 
though  she  is  not  a  slave ;  or  who  is  betrothed ;  or  a  slave  living 
with  her  owner ;  or  working  in  her  own  house  ;  or  taken  as  a  spoil 
in  war.  All  these  are  to  be  regarded  as  the  property  of  another, 
and  are  therefore  not  to  be  approached. 

When  any  one  approaches  a  female  who  is  the  property  of  an- 
other, with  the  intent  to  commit  evil,  and  practices  some  deception 
to  gain  his  end,  and  accomplishes  his  purpose,  he  transgresses 
against  the  precept. 

Four  things  are  necessary  to  constitute  this  crime: — 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  effect.  4.  There  must  be  the  accomplishment  of 
the  intention.      [Sadharmmaratnakdre.) 

The  magnitude  of  this  offence  increases  in  proportion  to  the 
merit  of  the  woman's  protector  ;  and  when  she  has  no  protector, 
in  proportion  to  her  own  merit. 

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  family,  and  was  called  Utpalawarnna.     She  was 

ir  II  2 


468  A    MANUAL    OF    liUBHISM. 

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  lamp  hung  up  at  a  festival,  it  became  to  her  a  sign,  by  which 
she  practised  tejo-kasina,  and  became  a  rahat.  In  the  Andha 
forest,  near  Sewet,  there  was  a  cell,  to  which  she  retired  that  she 
might  perform  the  exercises  of  asceticism.  At  this  time  it  was  not 
forbidden  by  Gotama  that  priestesses  should  reside  in  the  forest 
alone.  One  day  she  went  with  the  alms-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.  Whilst  she  was  absent,  he  went 
secretly  to  her  cell,  and  concealed  himself  under  her  couch.  On 
returning,  as  she  could  not  see  clearly  from  coming  immediately  out 
of  the  strong  sunshine,  she  lay  down  upon  the  couch,  when  Nanda 
came  from  his  concealment  and  violated  her  person  ;  but  the  earth 
opened,  and  he  was  taken  to  hell  by  the  flames  arising  from 
Awichi, 

He  who  keeps  the  precept  that  forbids  the  approach  to  a  woman 
who  is  the  property  of  another,  will  afterwards  have  no  enemy,  as 
all  persons  Avill  love  him  ;  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  him  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.     {Pujdwaliya.) 

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  lie. 

When  any  one  says  that  which  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  constitufe  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.     (^Sadharmmaratnakdre.) 

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  Bodhisat,  through  all  his 
births,  until  the  attainment  of  the  Budhaship,  he  never  told  a  lie ; 
and  it  were  easier  for  the  sakwala  to  be  blown  away  than  for  a  su- 
preme Budha  to  utter  an  untruth. 

It  is  said  by  the  brahmans  that  it  is  not  a  crime  to  tell  a  lie  on 
behalf  of  the  guru,  or  on  account  of  cattle,  or  to  save  the  person's 
own  life,  or  to  gain  the  victory  in  any  contest ;  but  this  is  contrary 
to  the  precept. 

On  one  occasion  Budha  said  that  when  a  lie  is  uttered  knowingly 
it  is  parajika,  or  excludes  from  the  priesthood ;  yet  on  another 
occasion  he  said  that  it  is  a  venial  or  minor  offence.  It  was  in 
this  manner  that  it  occurred.  A  number  of  priests  kept  wass  near 
the  river  Waggumuda,  in  the  country  called  Woedae  ;  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  assumed  to  yourselves 
the  glory  of  the  dharmma,  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  offering  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  himself  to  be  a  rahat,  that  he 
may  gain  respect  and  assistance.  Therefore,  priests,  as  you  have 
practised  this  deception,  you  are  declared  to  be  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  manner  there  is  a  difference  in  the 
amount  of  culpability  between  one  lie  and  another.  {Milinda 
Prasna.) 

He  who  keeps  the  precept  that  forbids  the  uttering  of  that  which 
is  not  true  will  in  future  births  have  all  his  senses  perfect,  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  ; 

*  III  1846,  when  the  life  of  the  king  of  the  French  was  attempted,  and 
the  criminal  was  only  sentenced  to  peri)etual  imprisonment,  though  found 
guilty,  I  had  the  opportimity,  in  a  small  periodical  I  then  published  in 
Singhalese,  of  showing  the  great  change  that  has  taken  place  in  the  severity 
of  punishments,  by  publishing  the  above  sentence  in  juxta-position  with  this 
extract  from  the  Questions  of  Milinda. 


X.    THE    ETHICS    OK    BUDHISM.  471 

he  will  have  obedient  servants  and  his  word  will  be  believed ;  he 
Avill  have  blue  eyes,  like  the  petal  of  the  nelum,  and  a  tongue  red 
and  soft  like  the  petal  of  the  piyum  ;  and  he  will  not  be  proud, 
though  his  situation  will  be  exalted,     {Pujdwaliya.) 

5.  Slander. 

When  any  one,  to  put  friends  at  enmity,  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 
kalpa. 

The  brahmans  say  that  it  is  no  crime  to  utter  slander,  when  it 
will  tend  to  the  benefit  of  the  guru,  but  this  also  is  contrary  to  the 
precept.* 

6.    Unprofitable  Conversation. 

When  things  are  said  out  of  the  proper  time,  or  things  that 
cannot  in  any  way  tend  to  profit  are  spoken  of,  the  precept  that 
forbids  unprofitable  conversation  is  broken.     (^Sdleyya-sutra-sanne.) 

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  which  is  ofiered  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  third 
crime  connected  with  speech,  abuse,  or  railing  ;  and  have  to  say  the  same  of 
the  second  crime  connected  with  the  mind,  malice. 


472  A    MANUAL    OF    BUPHISM. 

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  will  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 
crime.  At  the  end  of  a  kalpa,  they  who  have  committed  any  of 
the  five  great  crimes  will  be  released  from  hell,  but  to  the  misery  of 
the  sceptic  there  is  no  end  appointed. 

Scepticism  is  the  root  or  cause  of  successive  existence  ;  there  is 
no  release  for  the  sceptic  ;  he  cannot  enter  the  paths,  neither  can 
he  enter  a  dewa-loka.  The  being  that  is  born  in  hell,  may,  at  the 
end  of  a  kalpa,  be  born  in  a  brahma-loka,  on  account  of  previous 
merit,  but  the  sceptic  has  no  such  privilege ;  he  will  be  born  in  the 
hell  of  some  outer  sakwala,  and  when  this  is  destroyed  he  will  be 
born  in  the  air,  but  still  in  misery.  This  is  declared  in  the  praka- 
rana  Sarasangraha.     {Sdleyya-sutra-sannL) 

The  folly  of  the  sceptic  is  like  that  of  the  brahman  who  was  de- 
ceived by  the  jackal.  Onfi  night,  a  jackal  entered  a  certain  city, 
and  finding  some  refuse  of  toddy  that  had  been  thrown  away,  he 
devoured  it,  and  became  drunk.  When  he  came  to  his  senses  it 
was  already  light,  and  he  was  greatly  afraid ;  but  he  resolved  to 
put  forth  all  his  cunning  in  order  that  he  might  rescue  himself  from 
the  imminent  danger.  Soon  afterwards  he  offered  a  brahman  whom 
he  met  two  hundred  pieces  of  gold  if  he  would  assist  him  in  his 
escape.  The  man  was  willing,  and  took  him  by  his  legs  to  carry 
him  out  of  the  city  ;  but  the  jackal  said,  "  Is  this  a  proper  manner 
in  which  to  carry  me,  when  so  much  gold  is  to  be  your  reward  ?" 
Then  he  wrapped  the  animal  up  in  his  outer  garment,  and  threw  it 
across  his  shoulder.  When  they  had  passed  the  gate,  the  man 
asked  if  he  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  liim  a  little  further.  Then  the  jackal  told  him  to  wait  a  little, 
and  he  would  go  and  fetch  the  money,  as  he  had  an  immense  store, 
and  it  was  not  right  that  the  brahman  should  know  where  he  kept 
it.     Until  sunset  did  he  wait,  but  the  jackal  did  not  return.     The 


X.    THE    ETHICS    OF    BUDHISM.  473 

dewa  of  a  tree,  who  had  watched  the  proceedings,  then  reproached 
him  for  his  folly  ;  and  asked  him  how  he  could  suppose  that  the 
jackal  could  give  him  two  hundred  pieces  of  gold,  when  he  had  not 
as  many  coppers  ?  Thus  will  it  be  witli  those  who  listen  to  the 
teachings  of  Siva  or  Vishnu  ;  they  will  be  deceived,  and  the  object 
at  which  they  aim  will  not  be  attained.     {Piijdioaliya.) 

There  are  four  kinds  of  questions  that  belong  to  the  class  called 
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  tliese  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.  Thapani. — The  questions  belonging  to  this  division  are 
numerous.  When  it  is  concluded  that  the  world  is  permanent, 
this  is  seswata-drishti.  To  conclude  that  the  world  is  imperma- 
nent, but  that  after  death  there  is  no  other  existence,  is  uchheda- 
drishti.  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-drishti-wada.  To 
conclude  that  the  same  individual  being  will  exist  after  death,  or 
that  he  will  not  exist  after  death,  or  that  he  will  neither  exist  after 
death  nor  not  exist  after  death,  or  that  he  will  exist  after  death  and 
svill  not  exist  after  death,  is  amarawikshepika-drishti.  All  these 
questions  are  to  be  put  on  one  side,  and  avoided.^''  ( Wisudhi- 
inaryga-sanne.) 

9.  Intoxicating  Liquors. 

When  any  intoxicating  liquor  has  been  taken  with  the  intention 
that  it  shall  be  drunk,  and  something  is  actually  done  to  procure 
the  liquor,  and  it  has  passed  down  the  throat,  the  precept  is  broken 
that  forbids  the  use  of  toddy,  and  other  intoxicating  drinks. 

*  Under  this  head  are  also  enumerated  the  errors  inserted  at  page  10. 


474  A    MANUAL    OF    BUDIIISM. 

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  much  toddy  is  drunk  as  can  be  held  in  the  palm  of 
the  hand,  it  is  a  minor  offence  ;  it  is  a  greater  when  as  much  is 
drunk  as  can  be  held  in  both  hands  ;  and  a  greater  still  when  so 
much  is  drunk  that  all  things  appear  to  be  turning  round. 

Of  the  five  crimes,  the  taking  of  life,  theft,  adultery,  lying,  and 
drinking,  the  last  is  the  worst.  Though  a  man  be  ever  so  wise, 
when  he  drinks  he  becomes  foolish,  and  like  an  idiot ;  and  it  is  the 
cause  of  all  other  sins.  For  this  reason  it  is  the  greater  crime. 
(^Pujdivaliya.) 

To  constitute  the  crime  of  drinking,  four  things  are  necessary : — 
1,  There  must  be  intoxicating  liquor,  made  from  flour,  bread,  other 
kinds  of  food,  or  a  collection  of  diff'erent  ingredients.  2.  There 
must  be  actual  intoxication  produced  by  these  liquors.  3.  They 
must  be  taken  with  the  intention  of  producing  this  effect.  4. 
They  must  be  taken  of  free  will,  and  not  by  compulsion.  (^Sad- 
/larmmaratnaTcdre.) 

There  are  six  evil  consequences  from  the  continued  use  of  in- 
toxicating liquors  : — 1.  The  loss  of  wealth.  2.  The  arising  of 
disputes,  that  lead  to  blows  and  battles.  3.  The  production  of 
various  diseases,  as  soreness  of  the  eyes,  &c.  4.  The  bringing  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  judgment  required  for  the  carrying  on  of  the  affairs  of 
the  world. 

If  a  man  has  a  friend  in  the  tavern,  he  is  only  a  liquor  friend ; 
before  the  face  he  says.  My  friend,  my  friend,  but  behind  the  back 
he  seeks  some  hole,  by  which  he  may  do  an  injury ;  he  is  a  friend 
without  friendship,  a  mere  image  or  picture  ;  he  is  a  friend  where 
there  is  gold  and  wealth. 

The  man  who  frequents  the  tavern,  and  drinks,  will  be  like  water 
falling  upon  a  rock  ;  his  desire  of  liquor  will  only  become  the  more 
powerful,  and  he  will  lose  his  respectability.  {Singdldtodda-sutra- 
sanne.) 

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  from  the  right  patli.  nor  will  he  be  envious  ;   he  will  be 


X.    THE    KTHICS    OF    BUDHISM.  475 

prompt  in  the  giving  of  an  answer,  and  know  what  is  profitable  and 
what  is  dangerous.     {Pujdwaliya.) 

10.    Gamhling. 

There  are  six  evil  consequences  that  result  from  frequenting 
places  of  gambling: — 1.  The  man  who  loses  is  angry  with  him 
who  wins.  2.  He  is  sorrowful,  because  another  has  seized  his 
substance.  3.  His  property  is  wasted,  4.  When  the  gambler 
gives  evidence  in  a  court  of  justice  his  testimony  is  not  believed, 
even  though  he  should  speak  the  truth.  5.  He  is  not  trusted 
either  by  his  friends  or  superiors.  6.  He  cannot  procure  a  wife, 
from  being  unable  to  provide  the  proper  ornaments  and  jewels. 

The  gambler  first  loses  his  child,  then  his  wife,  and  afterwards 
all  his  substance  ;  he  is  left  in  perfect  solitude  (literally  not- 
twoness)  ;  but  this  is  a  minor  affliction  ;  he  will  be  born  in  hell. 
{Singdloivdcla-sutra-sanne.') 

11.  Idleness. 

He  who  says  it  is  too  hot,  or  too  cold,  or  too  early,  and  on  this 
account  refuses  to  work,  is  an  idle  man,  and  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,"^'  will  possess  continued  prosperity. 

There  are  six  evil  consequences  that  arise  from  idleness: — 1. 
The  idle  man  thinks  in  the  morning  that  the  cold  is  enough  to 
break  his  bones,  so  he  does  not  set  about  any  work,  but  lights  a 
fire  ;  thus  his  business  sufiers,  whether  it  be  merchandise  or  hus- 
bandry. 2.  If  any  one  at  a  later  hour  calls  him  to  work,  he  says 
it  is  too  hot,  and  so  does  nothing.  3.  At  night  he  says  it  is  too 
late ;  his  flocks  are  not  folded,  his  cattle  are  neglected.  4.  In  the 
morning  he  says  it  is  too  early  ;  so  his  work  remains  undone.  5. 
At  another  time  he  says  he  is  too  hungry,  he  must  eat ;  so  he  is 
again  prevented  from  attending  to  his  duty.  6.  When  he  has 
eaten,  he  says  that  his  stomach  is  too  full ;  so  his  labour  comes  to 
nothing.  In  this  way,  that  which  he  requires  is  not  obtained,  and 
the  wealth  he  has  previously  gained  is  wasted  away.  {Smgdl6- 
icdda-sutra-sanne.) 

*  This  appears  to  refer  to  the  dew.  I  have  sometimes,  when  passing 
throiigh  the  high  grass  that  grows  on  the  mountains  of  Ceylon,  early  in  the 
inurning,  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  come  to  de- 
struction, both  in  this  world  and  the  next. 

There  are  six  evil  consequences  that  result  from  associating  with 
improper  companions  : — 1.  The  man  who  frequents  the  company 
of  gamblers  will  become  a  gambler.  2.  If  he  associates  with 
those  who  are  attached  to  Avomen,  he  "will  become  licentious,  3.  If 
with  those  who  are  addicted  to  the  use  of  intoxicating  liquors,  he 
will  become  a  drunkard.  4.  If  with  those  who  speak  evil  behind 
the  back,  he  will  become  a  slanderer.  5.  If  with  those  who  flatter, 
he  will  learn  to  practise  deception.  6.  If  with  those  who  commit 
sin,  he  will  become  a  transgressor. 

It  has  been  declared  by  Budha  that  he  who  avoids  the  company 
of  the  wdse,  and  associates  with  the  evil,  will  be  born  in  one  of  the 
four  hells,  and  have  no  oj^portunity  of  entering  the  dewa  or 
brahma-lokas  ;  and  even  birth  in  the  world  of  men  cannot  be 
attained  by  him  without  great  difficulty.  {Singdldiodda-sutrd- 
sa?me.) 

13.  Places  of  Amusement. 

There  are  six  evil  consequences  that  arise  from  frequenting 
places  of  amusement.  The  mind  is  ensnared  by  the  following  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  willingly  to  those  who 
play  or  sing.  But  when  dancing  is  seen,  or  music  is  heard,  without 
the  consent  of  the  mind,  the  precept  is  not  broken  ;  nor  when 
meeting  persons  in  the  way  by  chance  who  arc  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  shoiild  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 
morning,  if  it  be  cold  they  arc  to  collect  fuel,  and  light  a  fire.     In 


X.    THE    ETHICS    OF    BtTBHISM.  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  came  polluted  into  the  world. 
They  are  to  wash  the  feet  and  hands  of  their  parents,  thinking  how 
they  themselves  were  washed  when  they  were  young.  If  attacked 
by  any  disease,  they  are  to  see  that  they  have  medicine  provided, 
and  to  prepare  for  them  gruel  and  suitable  food.  They  are  to  see 
also  that  they  have  such  clothing  as  they  require,  a  bed  upon  which 
to  lie,  and  a  house  in  which  to  live.  When  needful,  they  are  re- 
quired, with  their  own  hands,  to  rub  their  limbs  with  scented  oil ; 
but  they  must  not  take  life  for  them,  nor  steal  for  them,  nor  give 
them  intoxicating  liquors ;  if  so,  all  will  be  born  in  hell.  Were 
the  child  to  place  one  parent  upon  one  shoulder,  and  the  other 
parent  upon  the  other,  and  to  carry  them  without  ceasing  for  a 
hundred  years,  even  this  would  be  less  than  the  assistance  he  has 
himself  received.  The  man  who  gains  a  livelihood  for  his  parents 
by  honest  means,  is  a  greater  being  than  a  Chakrawartti. 

In  a  former  age  Mugalan,  one  of  the  two  principal  disciples  of 
Gotama,  caused  the  death  of  his  parents,  for  which  crime  he  was 
born  in  hell,  where  he  had  to  sufi'er  during  many  hundreds  of  thou- 
sands of  ages.  If  a  person  possessed  of  so  much  merit  had  thus 
to  sufier,  great  indeed  must  be  the  misery  of  an  ordinary  being, 
when  guilty  of  the  same  offence. 

Were  the  murderer  of  his  parents,  in  order  to  obtain  release  from 
the  consequences  of  this  crime,  to  fill  the  whole  sakwala  with  golden 
dagobas,  or  to  present  to  the  rahats  an  offering  that  would  fill  the 
entire  sakwala,  or  to  take  hold  of  the  robe  of  a  Budha  and  never 
leave  him,  he  would  still  be  born  in  hell.  This  is  declared  in  the 
Sarasangraha. 

Among  all  who  have  not  attained  the  paths,  there  has  been  no  one 
equal  to  the  monarch  Ajasat,  who,  when  he  heard  of  the  death  of 
Budha,  fainted  three  times,  and  was  deprived  of  his  senses.  He  it 
was  who  made  a  splendid  receptacle  for  the  depositing  of  the  sage's 
relics,  and  appointed  Maha  Kasyapa  and  500  rahats  to  assemble  at 
the  rock  Webhara,  near  Rajagaha,  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 
king,  when  he  died,  was  born  in  hell,  on  account  of  the  murder  of 
his  father. 

There  are  five  ways  in  which  children  should  assist  their  parents  : 


478  A    MANUAL    OF    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  must  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  alms  in  their 
name  when  they  are  dead. 

There  are  five  ways  in  which  parents  should  assist  their  children: 
— 1.  They  must  prevent  them  from  transgressing  the  precepts.  2. 
They  must  encourage  them  to  do  that  which  is  right.  3.  They  must 
have  them  taught  arithmetic  and  the  other  sciences.  4.  They  must 
provide  the  son  with  a  beautiful  wife,  who  has  attained  sixteen 
years  of  age.  5.  They  must  give  him  a  share  of  the  wealth  be- 
longing to  the  family.     (^Sinydloiudda-sutra-sannL) 

15.    The  Teacher  and  Scholar. 

It  Avas  ordained  by  Gotama,  that  the  disciple  should  be  in  all  re- 
spects obedient  to  the  teacher,  and  render  him  all  honour.  When 
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 
may  wash,  prepare  a  seat,  and  give  him  rice-gruel  from  a  clean  vessel. 
All  that  is  written  in  the  Khandaka  he  must  perform.  The  teacher 
may  ask  him  why  he  has  come,  and  he  must  then  inform  him  ;  but 
if  he  does  not  make  the  enquiry,  he  must  remain  ten  or  fifteen  days ; 
and  when  the  teacher  dismisses  him,  he  may  respectfully  ask  leave 
to  tell  his  wishes  and  wants.  When  he  is  told  to  come  early  in  the 
morning,  he  must  do  so  ;  but  if  he  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  must  rise  to  meet 
him ;  if  he  has  anything  in  his  hand,  he  must  ask  permission  to  carry 
it  for  him  ;  and  he  must  wash  his  feet.  2.  Thrice  every  day  he  must 
go  to  him,  and  render  such  assistance  as  he  may  require.  3.  He 
must  try  to  gain  instruction  from  him  by  making  enquiries,  or  he 
never  can  become  properly  learned.  4.  He  must  bring  water  for 
the  washing  of  his  teacher's  face,  prepare  the  tooth-cleaner,  and 
perform  other  similar  offices.  5.  Whatever  he  learns  from  the 
teacher,  he  must  try  to  remember  and  put  in  practice. 

There  are  five  ways  in  which  the  teacher  ought  to  assist  the 
scholar : — 1.   He  must  teach  him  how  to  behave  and  how  to  cat,  to 


X.    THE    ETHICS    OF    BUDHISM.  479 

avoid  evil  companions,  and  associate  only  with  the  good.  2.  If  the 
scholar  pays  attention,  he  must  explain  all  things  to  him  in  a  plain 
and  intelligible  manner.  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  himself,  speaking  to 
him  in  a  friendly  manner,  that  he  may  be  encouraged.  5.  He  must 
teach  him  to  please  his  parents  by  attention  to  his  studies. 

There  are  twenty-five  rules  that  the  teacher  must  observe  in  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  him  what  he  has 
received  in  the  alms-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 ;  impart  to  him  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  him  to  learn,  as  with  the  heart  of  a  father ;  with  an 
enlarged  mind  teach  him  to  respect  the  precepts  and  other  excellent 
things  ;  subdue  him  to  obedience,  in  order  that  he  may  excel ;  in- 
struct him  in  such  a  manner  as  to  gain  his  afi"ection ;  when  any 
calamity  overtakes  him,  still  retain  him,  without  being  displeased 
when  he  has  some  matter  of  his  own  to  attend  to  ;  and  when  he  is 
in  affliction,  soothe  his  mind  by  the  saying  of  bana.  By  attending 
to  these  rules  the  duty  of  the  master  to  his  scholar  will  be  fulfilled. 
fSingdl6wdda-sutra-sa)ineJ. 

16.    The  Priest  and  Householder . 

When  the  upasaka,  though  he  may  have  entered  the  path  sowan, 
sees  a  priest,  whether  that  priest  be  of  the  superior  or  inferior  order, 
he  must  do  him  honour ;  he  must  rise  from  his  seat,  and  ofier  him 
worship  ;  just  as  the  prince,  though  he  may  afterwards  be  king, 
pays  his  teacher  all  respect  and  reverence. 

There  are  five  ways  in  which  the  householder  ought  to  assist  the 
priest : — He  must  render  him  any  service  that  he  requires,  in  a  kind 
spirit ;  he  must  address  him  in  a  pleasant  manner ;  he  must  wish 
that  the  priest  who  is  accvistomed  to  come  to  his  house  to  receive 


480  A    MANUAL    OF    BUnHTSM. 

alms  may  be  free  from  disease  and  sorrow ;  in  the  morning  he  must 
present  the  priest  with  food,  and  when  he  is  sick  with  medicine. 

There  are  five  ways  in  which  the  priest  ought  to  assist  the  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  of  religion  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.     (^Singdl6wdda-suti-a-sanne.) 

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  must  not  leave  the  woman 
whom  he  possesses  by  giving  to  her  clothes,  ornaments,  &c.,  and  go 
to  the  woman  who  is  kept  by  another.  4,  If  she  does  not  receive 
a  proper  allowance  of  food  she  will  become  angry ;  therefore,  she 
must  be  properly  provided  for,  that  this  may  be  prevented.  5.  He 
must  give  her  ornaments,  and  other  similar  articles,  according  to  his 
ability.     (^Sincjdh'nvdda-sutra-sannL) 

In  the  discourse  delivered  by  Yasodhara-dewi,  in  the  presence  of 
men,  dewas,  and  brahmas,  immediately  previous  to  her  death,  she 
described  the  seven  kinds  of  wives  that  there  are  in  the  world  of 
men. 

1.  Wadhaka,  the  executioner. — This  woman  always  thinks  ill  of 
her  husband,  though  protesting  continually  that  she  loves  him ;  she 
associates  with  other  men,  and  flatters  them  ;  if  her  husband  be  a 
poor  man,  she  asks  him  for  something  it  is  not  in  his  power  to  give 
her,  and  then  reproaches  him  because  she  does  not  receive  it ;  and 
she  sits  on  a  higher  seat  in  his  presence.  Though  such  a  woman 
should  have  a  person  beautiful  as  that  of  a  dewi,  be  of  a  respectable 
family,  and  possess  many  slaves ;  she  is  not  the  wife  of  her  husband ; 
she  is  like  a  manacle  tightly  fastened  by  the  executioner,  or  an  iron 
collar  encircling  his  neck,  or  a  weapon  always  prepared  to  wound 
him,  or  a  sword  so  sharp  that  it  will  cut  a  hair. 

2.  Chori,  the  thief. — This  woman  is  seldom  in  the  house  of  her 
husband,  but  goes  to  the  market-place,  or  the  field,  or  wherever 
there  is  a  multitude  of  people  ;  she  is  acquainted  with  many  ways 


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  company  of  the  good,  and  associates  with 
the  bad.  She  is  not  like  his  wife,  but  like  an  ulcer  on  his  body,  or 
a  cancer,  or  an  incurable  disease ;  she  is  like  a  fire  in  a  dry  forest, 
or  an  axe  for  cutting  down  the  tree  of  merit. 

3.  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  remain  un- 
done ;  her  mind  goes  out  after  other  men  ;  she  is  continually  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  mxO- 
ther,  takes  care  of  his  property,  provides  his  meals  at  the  proper 
time,  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  recommends  him  to  be  industrious,  loyal,  and 
to  go  and  hear  bana.  She  is  like  a  divine  medicine,  for  the  curing 
of  all  diseases,  or  a  branch  of  the  kalpa-tree,  that  gives  whatever 
is  requested  from  it. 

5.  Bhagini,  the  sister. — This  woman  pays  the  same  reverence  to 
her  husband  that  a  sister  does  to  her  brother  ;  she  gives  him  all 
that  is  in  the  house  ;  she  wishes  that  he  may  receive  Avhatever  she 
sees  others  possess ;  and  she  loves  him  alone,  and  no  other  man. 

6.  Sakhi,  the  faithful  friend. — This  woman  is  always  thinking 
about  her  husband  when  he  is  absent,  and  looks  out  continually  for 
his  return  ;  it  gives  her  pleasure  to  hear  of  him,  and  when  he  returns 
she  is  delighted  to  see  him  ;  she  associates  with  his  friends,  and  not 
with  his  enemies  ;  his  friends  are  her  friends,  and  his  enemies  are 
her  enemies  ;  she  hides  his  faults  and  proclaims  aloud  his  goodness  ; 
she  stops  those  who  are  abusing  him,  and  encourages  those  who 
praise  ;  she  tells  others  of  his  virtues  and  greatness ;  she  keeps  no 

I  I 


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  him,  and  rejoices 
in  his  prosperity  ;  and  she  provides  for  him  the  best  food. 

7.  Dasi,  the  slave. — This  woman  does  not  resent  the  abuse  of  her 
husband,  however  brutal  it  may  be ;  she  does  all  that  is  required  of 
her  with  alacrity ;  she  keeps  at  the  utmost  distance  from  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  demerit." 

18.    The  Master  and  Servant. 

There  are  five  ways  in  which  the  master  ought  to  assist  the  slave : 
— He  must  not  appoint  the  work  of  children  to  men,  or  of  men  to 
children,  but  to  each  according  to  his  strength ;  he  must  give  each 
one  his  food  and  wages,  according  as  they  are  required  ;  when  sick, 
he  must  free  him  from  work,  and  provide  him  with  proper  medicine  ; 
when  the  master  has  any  agreeable  and  savoury  food,  he  must  not 
consume  the  whole  himself,  but  must  impart  a  portion  to  others, 
even  to  his  slaves  ;  and  if  they  work  properly  for  a  long  period,  or 
a  given  period,  they  must  be  set  free. 

There  are  five  ways  in  which  the  slave  must  honor  his  master : — 
He  must  rise  before  his  master  awakes,  and  must  not  sleep  until 
after  he  has  retired  to  rest;  he  must  not  purloin  his  master's 
property,  but  must  be  content  with  what  is  given  him  ;  he  must  not 
think  as  he  works,  I  shall  receive  no  benefit  from  this  toil,  but  must 
go  about  his  business  cheerfully ;  and  when  people  are  at  any  time 
collected  together  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.     {Singdl6iodda-sutra-sanne.') 

19.    The  Friend. 

There  are  five  ways  in  which  one  friend  must  assist  another  : — 
By  imparting  to  him  of  his  own  substance  ;  by  speaking  kind  words 
to  him ;  by  assisting  him  in  his  work ;  by  acting  in  the  same  way 
to  him  as  he  has  done  to  you  ;  and  by  giving  him  a  portion  of  your 
garments,  and  ornaments,  if  you  have  any,  not  hiding  them  from  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  must  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  improper  manner,  or  give 
bad  advice ;  and  those  who  waste  your  substance. 

The  friend  who  takes  away  part  of  your  wealth  is  he  who  gives 
you  a  little,  with  the  hope  of  receiving  much  in  return ;  if  any  ne- 
cessity comes  upon  him,  he  is  your  lowly  slave,  that  he  may  gain 
your  assistance  ;  he  does  not  associate  with  you  because  of  affection, 
but  to  gain  his  own  ends. 

He  who  is  your  friend  only  in  word,  reminds  you  of  obligations 
under  which  you  were  indebted  to  him  long  ago  ;  he  promises,  when 
you  are  in  difficulty,  to  assist  you  at  some  future  time,  but  he  forgets 
his  promise  ;  if  he  sees  you  in  the  street,  he  asks  you  to  mount  his 
elephant,  and  plies  you  wdth  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  improper  manner,  or  gives  you  bad 
advice,  may  be  known  thus : — When  you  are  meditating  to  take 
life,  or  do  something  that  is  contrary  to  the  precepts,  he  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  Avhen  away,  he  says 
something  that  is  to  your  discredit. 

He  who  wastes  your  substance  is  he  -who  tells  you  that  in  such  a 
place  there  is  good  liquor,  and  says.  Let  us  go  and  drink ;  he 
loiters  over  the  liquor,  and  entreats  you  to  drink  again  and  again  ; 
he  entices  you  to  lounge  in  the  streets  at  improper  hours ;  and 
tempts  you  to  visit  places  of  amusement. 

From  such  friends  as  these  the  wise  man  turns  away,  as  he  would 
avoid  the  road  in  which  he  knew  that  there  was  a  lion  or  a  tiger. 

The  real  friend  will  at  any  time  render  you  assistance;  he  is 
equally  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  ornaments  may  be  stolen,  so 
he  stays  to  protect  you ;  if  he  finds  that  you  have  gone  out  of  the 
village,  and  that  there  is  no  one  in  charge  of  your  property,  he  takes 
care  of  it  in  your  stead  ;  if  you  are  tormented  by  any  fear,  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  equally  faithful  in  prosperity  and  adversity,  reveals  a 
secret  to  you  alone  ;  if  you  reveal  a  secret  to  him,  he  faithfully 
keeps  it ;  he  does  not  turn  away  from  you  in  adversity  ;  he  sacrifices 
even  his  life  to  assist  you. 

He  who  is  your  friend  in  meaning,  and  not  in  word  alone,  is  he 
who  prevents  you  from  taking  life,  or  doing  any  other  evil ;  he 
urges  you  to  almsgiving  and  other  good  deeds ;  he  informs  you  of 
that  which  you  did  not  previously  know  ;  and  he  tells  you  what  is 
to  be  done  in  order  that  you  may  enter  the  paths. 

He  who  sympathises  with  you  rejoices  in  your  prosperity  ;  he  is 
pleased -when  you  receive  any  increase  of  honour;  when  he  hears 
any  one  disparaging  you,  he  says.  Do  not  say  so  ;  he  is  a  good 
man :  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  evil,  but  increases  his 
substance  in  a  righteous  manner,  will  be  blessed  with  abundance. 
As  the  bee,  without  destroying  the  colour  or  perfume  of  the  fiower, 
gathers  the  sweetness  with  his  mouth  and  wings,  so  the  riches  of 
the  true  friend  gradually  accumulate  ;  and  the  increase  will  be  re- 
gularly continued,  like  the  constant  additions  that  are  made  to  the 
hill  formed  by  the  white  ant.     {SingdUivdda-sutra-sanne.) 

20.  Miscellaneous  Advices  and  Adtnonitions. 

The  benefits  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    OF    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  filled  with  anger,  like  a  naya  that  has  received  a  blow  ;  to 
s6ek  to  injure  others  ;  to  associate  with  evil  persons,  like  Dewa- 
datta  or  Kokalika  ;  and  to  be  covetous,  like  Illisa.  {Singdlowdda- 
sutra-sanne.) 


It  is  declared  by  Budha,  in  the  Bala-pandita-sutra,  which  he  de- 
livered when  residing  at  Jetawana,  that  the  conduct  of  the  unwise 
man  may  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  contemptuous  expressions.  3.  He  takes  life, 
steals,  approaches  women  who  belong  to  another,  and  drinks.  In 
like  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  uncomfortable,  thinking  that 
he  also  may  one  day  receive  the  consequence  of  his  crimes ;  and 
because  these  are  his  thoughts,  he  is  unwilling  to  remain,  he  goes 
away.  2.  When  he  sees  the  infliction  of  any  punishment  by  com- 
mand of  the  king,  he  thinks  that  if  the  king  knows  all  he  has  done, 
he  will  punish  him  in  the  same  way  ;  when  alone,  when  seated  in 
his  chair,  when  reclining  on  the  bed,  or  in  any  other  place,  he 
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  continually  added  to  his  crimes. 


The   six  directions  are  not  to  be   honoured  with  any  outward 
ceremony. 

On  a  certain  occasion,  when  Budha  was  returning  to  the  wihara, 


486  A    MANUAL    oy    BUDIIISM. 

from  the  city  of  Rajagaha,  whither  he  had  heen  with  the  alms- 
bowl,  he  saw  a  grahapati,  Singaloha,  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  command  of  his  deceased  parents,  Budha  gave 
him  the  advice  contained  in  the  Singalowada-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  like  the  right  placing  of  a  vessel  that  had  been  turned  upside 
down  ;  or  like  the  laying  open  of  treasures  that  had  been  covered 
over  with  refuse  and  grass ;  or  like  the  taking  of  a  man  by  the 
hand  who  has  lost  the  road  and  guiding  him  aright ;  or  like  the 
holding  forth  of  a  torch  amidst  the  midnight  darkness  (effects  that 
under  similar  circumstances  are  in  the  native  works  very  frequently 
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.     {Sinydloivuda-sutra-sanne.^ 


As  the  man  whose  head  is  on  iire  tries  to  put  the  flame  out 
quickly,  so  the  wise  man,  seeing  the  shortness  of  life,  hastens  to 
secure  the  destruction  of  evil  desire. 

As  the  jessamine  is  the  chief  among  flowers,  and  as  the  rice 
called  rat-hel  is  the  chief  among  all  descriptions  of  grain,  so  is  he 
who  is  free  from  evil  desire  the  chief  among  the  wise. 

This  advice  Avas  given  by  Budha.  He  who  would  attain  nirwana 
must  not  trust  to  others,  but  exercise  heroically  and  perseveringly 
his  own  judgment.  The  wagoner  who  leaves  the  right  path  and 
enters  into  the  untrodden  wilderness,  will  brinsr  about  the  destruc- 
tion  of  his  wagons  and  endure  much  sorrow ;  so  also  will  he  who 
leaves  the  appointed  path  and  enters  upon  a  course  of  evil,  come 
to  destruction  and  sorrow. 

^  *  The  men  and  women  arc  seen  coming  diipping  from  the  banks  of  the 
Ganges.— "Ward's  Hindoos. 


X.    THE    ETHICS    OF    BUDHISM.  487 

The  unwise  man  cannot  discover  the  diiference  between  that 
which  is  evil  and  that  which  is  good,  as  a  child  knows  not  the 
value  of  a  coin  that  is  placed  before  him  ;  he  cannot  tell  whether  it 
is  gold  or  copper,  or  whether  it  is  a  genuine  coin  or  a  counterfeit. 

As  the  hirala  defends  its  eggs  at  the  risk  of  its  own  life,  as  the 
Indian  yak  tries  by  every  means  to  keep  its  tail  from  injury,  as  the 
man  with  only  one  son  is  careful  of  that  son,  as  he  who  has  only 
one  eye  takes  great  pains  to  preserve  that  eye ;  so  ought  the  wise 
man  continually  to  exercise  thought,  lest  he  break  any  of  the  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  them  will  be  like 
the  waning  moon ;  but  he  who  is  free  from  these  influences,  or 
avoids  them,  will  be  like  the  moon  approaching  its  fulness. 

When  the  seed  of  any  species  of  fruit  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  will  be  produced. 

It  is  better  to  have  a  red-hot  piece  of  iron  run  through  the  eye, 
than  for  the  eye  to  be  permitted  to  wander,  as  by  this  means  evil 
desire  will  be  produced.  It  must  be  carefully  guarded  against,  or 
the  breaking  of  all  the  precepts  will  follow.  The  mind  will  then 
be  like  a  field  of  grain  that  has  no  fence,  or  a  treasure  house  with 
the  door  left  open,  or  a  dwelling  with  a  bad  roof  through  which  the 
rain  continually  falls.  The  same  may  be  said  of  all  the  other 
senses.      ( Wisudhi-mdrgga-sanne.) 

*  The  eye  is  sometimes  called  daiwadipa,  the  divine  lamp  ;  or  if  daiwa  be 
derived  from  dewa,  an  organ  of  sense,  it  will  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  fine  gold  is  worked  by  the  hammer  of 
iron.     ( Wisudhi-'inar(/(/a-san?ie.) 

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  made  of  straw,  without  top  or  bottom ;  or  the  nest  of  the 
bird  gula,  made  without  order ;  or  an  entangled  thread ;  or  an 
oscillating  SAving  ;  or  an  image  reflected  in  a  mirror  ;  a  thing  utterly 
worthless.     {Pujdivalhja.) 

21.    The  S'lla  Precepts. 

The  dasa-sil,  or  ten  Obligations  binding  upon  the  priest,  forbid  : 
1.  The  taking  of  life.  2.  The  taking  of  that  which  is  not  given. 
3.  Sexual  Intercourse.  4.  The  saying  of  that  which  is  not  true. 
5.  The  use  of  intoxicating  drinks.  6.  The  eating  of  solid  food 
after  mid-day.  7.  Attendance  upon  dancing,  singing,  music,  and 
masks.  8.  The  adorning  of  the  body  with  flowers,  and  the  use  of 
perfumes  and  unguents.  9.  The  use  of  seats  or  couches  above  the 
prescribed  height.     10.  The  receiving  of  gold  or  silver. 

The  first  five  of  these  obligations  are  called  the  pancha-sil. 
They  are  repeated  by  some  persons  every  day  at  the  pansal, 
especially  by  the  women.  The  first  eight  are  called  the  ata-sil, 
and  they  are  repeated  only  on  poya  days,  or  festivals.  When  taken 
by  a  laic,  they  involve  the  necessity  of  his  living  apart  from  his 
family.  These  obligations  are  most  usually  taken  in  the  presence 
of  a  priest,  who  may  either  be  a  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  them,  or  to  be  observed  until 
death.  When  they  are  not  taken  for  a  limited  period  they  are 
called  nitya-sila. 

They  may  be  taken  either  separately  or  together.  When  taken 
to  be  kept  separately,  though  one  should  be  broken,  it  does  not 
impair  the  merit  of  the  rest ;  but  when  they  are  taken  to  bo  kept 
collectively,  if  one  be  broken,  the  whole  are  impaired. 


X.    THE    ETHICS    Oi'    BUDHISM.  489 

There  are  three  degrees  in  the  manner  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  excellence  or  advantage.  The 
third  is  the  superior  sila. 

There  was  a  man  who  during  fifty  years  had  gained  his  living  by 
catching  fish,  but  he  had  committed  no  other  crime.  When  he  was 
near  death  a  priest,  who  perceived  his  danger,  went  to  his  house, 
but  the  man's  wife  ordered  him  away.  The  priest,  however,  gained 
access  to  him,  and  prevailed  on  him  to  repeat  the  five  precepts,  by 
which  he  received  power  to  be  born  in  one  of  the  dewa-lokas  ;  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  falls  into 
hell.     Its  benefit  is  therefore  small. 

In  a  former  age,  there  was  a  king  who,  with  his  courtiers,  kept 
the  eight  obligations.  This  was  observed  by  a  poor  woman,  who 
reflected  that  if  persons  so  exalted  kept  the  sila,  it  must  be  an  ex- 
cellent observance.  She  therefore  kept  the  ata-sil  one  day,  for 
which  she  was  born  in  a  dewa-loka,  and  afterwards  became  a  rahat. 

In  a  former  age  there  was  a  certain  village  in  which  all  the 
people,  headed  by  Magha-manawaka,  kept  the  obligations  con- 
tinually. But  the  chief  of  the  district  became  enraged  against 
them,  as  he  got  no  bribes  from  them  for  the  appeasing  of  quarrels. 
He  therefore  went  to  the  royal  court  and  accused  them  as  thieves  ; 
on  hearing  which  the  king  commanded  them  to  be  tramj^led  to 
death  by  elephants.  Though  Magha-manawaka  heard  the  sen- 
tence, he  felt  no  resentment,  either  against  his  accuser,  or  the  king, 
or  the  elephants.  In  the  court  of  the  palace  the  elephants  were 
turned  upon  the  people  ;  but  they  ran  away,  and  refused  to  do  the 
villagers  any  harm.  The  king,  on  perceiving  it,  enquired  if  they  had 
any  charm  upon  their  persons ;  and  they  were  searched,  but  none 
was  found.      He   then  asked   if    they  were   acquainted  with  any 


490  A    MANUAL    OF    BUDIIISM. 

mantra';  and  they  said  that  they  were,  but  it  was  only  this,  that 
they  had  kept  the  obligations,  built  places  of  shelter  for  travellers, 
and  given  alms.  The  king,  thus  convinced  of  their  innocence, 
commanded  mat  their  accuser  should  be  given  to  the  village  as  a 
slave,  and  that  the  elephants  should  also  be  presented  as  a  gift. 
Magha-manawaka  was  afterwards  born  as  Sekra. 

In  the  time  of  Anomadarsa  Budha  there  was  a  poor  labourer, 
who  resided  in  the  city  of  Hangsawati.  Having  heard  Budha  say 
bana,  he  thought  thus : — "  All  the  beings  in  the  world  are  en- 
veloped in  darkness ;  evil  desire,  anger,  and  ignorance,  like  three 
fires,  burn  within  the  mind;  but  if  I  wish  to  cross  the  ocean  of 
successive  existence,  what  can  I  do  ?  I  have  no  wealth  by  which  I 
can  give  alms  ;  I  will  therefore  observe  the  five  precepts."  He 
then  received  the  pancha-sil  from  Nisabha,  one  of  the  principal 
disciples  of  Budha.  At  that  time  men  lived  to  the  age  of  100,000 
years ;  and  during  the  whole  of  this  period  he  kept  the  five  pre- 
cepts, without  once  breaking  them.  When  near  death  the  dewas 
came  to  call  him  with  a  retinue  of  a  thousand  chariots  drawn  by 
divine  horses,  in  one  of  which  he  ascended  to  Tusita.  After  this 
he  was  born  thirty  times  as  a  dewa,  seventy-five  times  as  a  chakra- 
wartti ;  he  was  from  time  to  time  king  of  Kosala,  but  never  of  any 
other  country ;  and  in  the  time  of  Gotama  he  was  born  as  a  rich 
man  in  the  city  of  Wisala.  One  day  refiecting  that  he  had  kept 
the  precepts  for  so  long  a  period,  he  became  a  rahat,  and  was 
ordained  by  Budha,  on  which  occasion  he  uttered  these  words :  — 
"  I  have  kept  the  precepts  during  100,000  kalpas  ;  in  no  part  of 
this  period  was  I  born  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  five  precepts."' 

The  observance  of  sila  is  an  aid  in  the  practice  of  all  other  rites 
and  in  all  other  modes  of  acquiring  merit.  All  trees,  whether  they 
be  produced  from  seed  or  spontaneously,  receive  their  increase  and 
maturity  from  the  earth  ;  the  man  who  would  build  a  city  first 
clears  the  ground  from  all  obstructions,  and  then  lays  out  the 
streets  and  the  principal  squares  ;  the  mountebank  who  would  turn 
a  somerset  first  prepares  the  area  in  which  he  intends  to  perform, 
by  clearing  away  the  stones,  thorns,  and  other  things  that  might 
prevent  the  right  exhibition  of  his  skill.  In  like  manner,  he  W'ho 
seeks  nirwana  is  assisted  in  the  attcm])t,  and  clears  the  way  before 


X.    THE    ETHICS    OF    BUDHISM.  491 

him,  by  tlie  practice  of  sila.  The  same  things  have  been  declared 
by  Budha  : — "  The  wise  man,  by  the  observance  of  sila,  continually 
enlarges  his  mental  faculties  and  his  wisdom,  and  is  freed  from  the 
perturbation  produced  by  evil  desire.  The  observance  of  sila  is  an 
assistance  to  the  man  who  has  formed  the  hope  of  nirwana,  as  the 
earth  renders  benefits  to  all  things  that  have  life  ;  it  is  the  root  of 
all  merit,  and  the  most  productive  mode  of  acquiring  merit  that  is 
practised  by  the  all- wise." 

There  is  greater  benefit  from  keeping  the  ata-sil  during  a  short 
period  than  there  would  be  from  the  possession  of  the  whole 
sakwala  filled  with  treasures ;  as  the  keeping  of  the  ten  obligations 
will  ensure  birth  in  one  of  the  dewa-lokas,  where  the  age  of  the 
dewas  is  immensely  great,  whilst  any  benefit  arising  from  riches 
will  quickly  pass  away, 

Sila  purifies  whatever  proceeds  from  the  three  doorways  of  the 
body,  the  speech,  and  the  mind.  There  are  two  things  that  are 
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  shame  and  fear  are  necessary 
to  the  perfecting  of  sila ;  without  them  it  is  nothing.  When  these 
are  all  united  there  is  the  driving  away  of  the  perplexity  that  as  an 
enemy  lurks  in  the  mind,  and  the  certain  reception  of  an  adequate 
reward.  There  are  three  kinds  of  joy  that  arise  from  its  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  small  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  refiect  on  the  merit  he 
has  gained,  he  dies  in  the  full  possession  of  his  senses  ;  afterwards 
he  is  either  born  in  a  dewa-loka,  or  in  the  world  of  men.  No  one 
is  able  to  tell  how  great  is  the  reward  of  sila ;  all  the  water  of  the 
five  great  rivers,  added  to  that  of  the  Chandrabhaga,  Saraswati,  and 
other  inferior  rivers,  is  insufficient  to  extinguish  the  fire  of  evil 
desire  ;  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  more  real  splendour 
than  the  monarch  in  his  royal  garments  and  ornaments  of  gold. 

The  word  sila  is  the  same  as  sisan,  the  head,  because  sila  is  the 
head,  or  principal  method  by  which  merit  is  to  be  obtained.  When 
the  head  is  severed  from  the  body  there  is  no  life,  so  when  sila  is 
disregarded  there  is  no  merit. 

There  are  numerous  divisions  of  sila,  though  all  possess  some- 
thing in  common. 

There  are  various  silas  that  are  divided  into  two  classes. 

1.  Charitra-sila  is  the  keeping  of  all  the  precepts  of  Budha;  for 
its  right  performance,  purity  and  persevering  exertion  are  required. 
2,  Waritra-sila  is  the  avoiding  of  all  things  that  are  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.  Adibrahmachariya-sila  is  so  called  (from 
adi,  prior,  first,  ancient)  because  it  must  be  produced  previous  to 
the  margga-brahmachariya ;  it  is  used  in  reference  to  the  eight 
kinds  of  action,  and  precedes  that  which  leads  to  the  paths ;  it 
must  be  observed  without  ceasing,  even  by  the  householder ;  by  its 
observance  the  body,  speech,  and  conduct  become  purified;  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  become  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  definite  period.  2.  Apanakotika-sila 
is  the  taking  of  the  obligations  for  life. 

1.  Sapariyanta-sila  is  when  no  definite  period  was  originally 
fixed  for  the  observance  of  the  precepts,  but  afterwards,  for  some 
cause  or  other,  the  period  is   limited.     2.  Apariyanta-sila  is  when 


X.    THE    ETHICS    OF    BUDHISM.  493 

the  precepts  are  kept  until  death,  but  not  from  a  religious  motive, 
or  to  receive  nirwana. 

1.  Lowkika-sila  is  when  the  observance  is  for  the  purpose  of  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  arc 
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  merit,  it  is  madhyama  ;  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.  Atmadhipateyya-sila  is  when  the  obligations  are  kept  from  the 
fear  of  blame,  or  in  order  to  gain  personal  praise.  2.  Lokadhipa- 
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.  Aparamarshta-sila  is  an  approach  to 
the  paths.  3.  Patippassadha-sila  is  a  more  immediate  ajDproxima- 
tion  to  the  paths. 

1.  Wisudhi-sila  is  the  keeping  of  the  obligations  perfectly.  2. 
Awisudhi-sila  is  the  keeping  of  them  imperfectly.  3.  Wematika- 
sila  is  the  keeping  of  them  without  any  fixed  intention,  like  the 
man  who  does  not  know  the  difference  between  the  flesh  of  a  bear 
and  that  of  a  boar, 

1.  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.  Newasekha- 
nasekha  is  their  observance  from  a  different  motive,  in  order  to  gain 
some  worldly  advantage. 

There  are  various  silas  that  are  divided  into  four  classes. 

1 .  Parihani-sila  is  when  a  priest  falls  into  any  crime,  shuns  the 
company  of  wiser  priests,  or  gives  his  mind  to  wealth.  2.  S'thiti- 
sila  is  when  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  hy 
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.  Anupasampanna-sila  is  the  observ- 
ance of  the  precepts,  or  the  dasa-sil,  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  male  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  animals  or  take  life.  Pasandha-dharmma-sila 
is  the  observance  of  the  precepts  of  the  tirttakas.  Bodhisatwa- 
matu-sila  is  the  continence  of  the  mother  of  Budha  after  his  con- 
ception. Purwahetuka-sila  is  the  continued  observance  of  the  pre- 
cepts during  many  ages,  as  by  Mugalan  and  Bodhisat. 

The  unwise  call  many  other  things  by  the  name  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  sometimes  di- 
vided into  that  which  is  merit,  or  demerit,  or  neither  one  nor  the 
other ;  but  though  demerit  may  thus  be  connected  with  sila,  it  is 
merely  a  name,  not  a  thing  really  belonging  to  sila.  {Wisudhi- 
margga-sanne.) 

23.    Terms  and  Classifications. 

1 .  Triwidhadwdra  ;  the  three  Doors. — There  are  three  entrances 
whence  proceed  that  which  is  good  and  that  which  is  evil: — 1. 
The  body.     2.  The  speech.     3.  The  mind. 

2.  Triwidhasampatti ;  the  threefold  Advantage  : — There  are  three 

modes  of  happiness  that  will  be  received  by  the  wise.     1.  The 

benefits  of  the  world  of  men.     2.  The  enjoyment  of  the  dewa  and 

brahma-lokas.     3.  Nirwana. 

*  The  subdivisions  of  the  silas  are  almost  limitless  ;  but  the  enumciatiou 
is  too  uninteresting  to  bo  further  pursued. 


X.    THE    ETHICS    OF    BUDHISM.  495 

3.  Triiviclhdgyii ;  the  threefold  Fire: — There  are  three  principles 
to  which  all  are  subject  who  have  not  attained  to  the  state  of  a 
rahat: — 1.  Raga,  evil  desire.     2.  Dwesa,  hatred.     3.  Moha,  igno- 


4.  Tilakuna ;  the  three  Signs: — There  are  three  subjects  upon 
which  the  mind  of  the  ascetic  ought  constantly  to  dwell : — 1.  Anitya, 
impermanency.  2.  Dukha,  sorrow.  3.  Anatma,  unreality.  Of 
all  that  exists  these  three  may  be  predicated.  The  right  under- 
standing of  these  three  subjects  is  called  triwidyawa. 

5.  Tunlhawa,  or  Tunloka  ;  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  entanglement  of  the  branches 
in  a  forest  of  bamboos  ;  it  continually  passes  from  rupa  to  dharmma  ; 
and  from  dharmma  to  rupa.  As  the  branches  of  the  bamboo  be- 
come interwoven,  so  that  they  cannot  be  separated  ;  as  the  hair  of 
the  bead  becomes  matted  together,  so  that  it  cannot  be  got  loose  ; 
in  the  same  w'ay  evil  desire  seizes  upon  the  objects  that  are  pre- 
sented to  it,  and  becomes  entangled  by  them  to  such  a  degree  that 
it  cannot  be  loosed  therefrom.  As  the  worm  becomes  entangled  by 
the  contortions  of  its  own  body,  so  evil  desire  becomes  more  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  Princiiiles,  or  States  of  the  Mind: — 1. 
Raga.  2.  Dwesa.  3.  Moha.  4.  Sardhawa.  5.  Budhi.  6. 
"Witarka.  By  the  uniting  together  of  the  first  three,  four  more  are 
produced ;  and  there  are  four  more  produced  by  the  uniting  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    MA.XUAL    OF    BUnHTR^r. 

nature  of  which  may  be  learnt  from  the  tikawa  or  the  Asammosa- 
sutra. 

8.  Chdturtoidha-dsrawa  ;  or  four  Prhio'plcs  It/ which  the  Cleaving 
to  Existence  is  produced. — 1.  Kama,  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- 
widha-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  mind  arising  therefrom,  are  produced  : — (1.)  The  sor- 
row arising  from  birth,  decay,  and  death.  (2.)  The  coming  of  that 
which  is  not  desired.  (3.)  The  absence  of  that  which  is  desired. 
(4.)  The  non-reception  of  wealth  and  other  things  upon  which  the 
affections  have  been  placed.  (5.)  The  five  khandas,  or  existence  as 
an  organized  being.     (6.)  The  misery  of  hell. 

2.  Dukha-samudya-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-nirodha-satya. — There  is  no  escape  from  the  repetition 
of  existence  but  by  an  entrance  into  the  paths,  and  the  reception  of 
nirwana. 

4.  Dukha-nirodha-gamini-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  hbcratcs  from 
existence.  4.  The  path  leading  to  this  state,  containing  eight  sections. — 
Gogerly, 

The  four  sublime  Truths  which  Budha  apprehended  by  the  light  of  Budha- 
gnyana,  when  the  same  had  dispelled  the  darkness  of  a\\-idya  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  kama-tanha,  bhawa-tanhi,  and  wibhawa- 
tanha.  Kama-tanha  signifies  lust,  avarice,  and  love.  Bhawa-tanha  signifies 
the  pertinacious  love  of  existence  induced  by  the  supposition  that  transmi- 
gratory  existence  is  not  only  eternal,  but  felicitous  and  desirable.  Wibhawa- 
tanha  is  the  love  of  the  present  life,  under  the  notion  that  existence  will 
cease  therewith,  and  that  there  is  to  be  no  future  state. 

3.  Nirodha-satya,  or  the  reality  of  destruction,  signifies  the  destroying  of 
the  desires  above-mentioned,  and  thereby  the  causes  which  perpetuate  the 
misery  of  existence  ;  and  this  is  also  the  signification  of  the  word  nirwana. 

4.  Marga-satya,  the  reality  of  means,  signifies  the  cfRciency  of  the  exer- 


X.    THE    ETHICS    OF    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  like  the  medicine  that  causes  the 
cure. 

I.  The  repetition  of  existence,  or  the  continuance  of  birth,  may 
be  called  dukha,  sorrow.  2.  This  sorrow  is  produced  by  the  cleav- 
ing to  the  three  modes  of  existence.  3.  There  is  no  escape  from 
sorrow  but  by  the  destruction  of  the  cleaving  to  existence.  4.  The 
cause  of  the  destruction  of  sorrow  is  the  gaining  of  the  paths. 

10.  Chaturwidha-dharmma-jmda,  or  Four  Divisions  of  the  Dharm- 
ma. — 1.  The  sentient  being  is  subject  to  decay;  he  cannot  remain 
long  (under  one  form  of  existence.)  2.  He  has  within  himself  no 
protection ;  no  adequate  defence.  3.  He  has  no  real  possession ; 
all  that  he  has  he  must  leave.  4.  He  cannot  arrive  at  perfect  satis- 
faction, or  content ;  he  is  the  slave  of  evil  desire. 

I I .  The  Thirty-seven  Bodhi-pdkshiha-dharmmas . — They  are  : — 1 . 
The  four  satipatthanas  ;  the  four  samyak-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  composed  of  thirty- 
two  impurities.  2.  Wedananupassana,  the  three  modes  of  sensation 
are  connected  with  sorrow.  3.  Chittanupassana,  the  mental  faculties 
are  impermanent.  4.  Dharmmanupassana,  the  five  khandas  are 
unreal,  not  the  self. 

13.  Chaturivedha-samxjah-pradhdna. — There  are  four  great  objects 
for  which  exertion  must  be  used  : — 1 .  To  obtain  freedom  from  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 
will  be  so  with  every  birth.  3.  But  it  maybe  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 
divine  and  human  things. — Csoma  Korosi. 


498  A    MANUAL    OF    BUDHISM. 

merit,  or  the  consequences  of  sins  already  committed.  2.  To  pre- 
vent the  birth  of  demerit,  or  of  sin  not  in  existence.  3.  To  cause 
the  birth  of  merit  not  in  existence.  4.  To  increase  the  merit 
already  received. 

14.  Chatunvidha-irdhi-puda. — There  are  four  modes  by  which 
the  power  of  irdhi  is  to  be  attained  : — 1.  Chandidhi-pada,  firm  de- 
termination. 2.  Chittidhi-pada,  thoughtful  meditation.  3.  Wiri- 
yidhi-pada,  persevering  exertion.  4.  Wimansidhi-pada,  close  in- 
vestigation. The  priest  thinks  that  by  these  exercises  he  may  attain 
the  supreme  Budhaship,  or  see  nirwana.  The  samadhi  that  is 
produced  by  the  first  exercise  is  called  chanda-samadhi ;  the  second, 
chitta-samadhi,  &.c.  By  means  of  samadhi  the  power  of  irdhi  is 
received.  It  is  called  pada,  a  foot,  on  account  of  the  assistance  it 
renders  to  those  who  possess  it. 

It  was  declared  by  Budha  to  Ananda,  that  whosoever  possesses 
the  power  of  the  four  irdhi-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 
smirti,  the  ascertainment  of  truth.  4.  Samadhi,  tranquillity.  5. 
Pragnyawa,  wisdom.  In  some  instances  priti,  joy,  is  inserted  instead 
of  the  third  power,  persevering  exertion.  The  five  balayas  are  the 
same  as  the  five  indrayas. 

16.  Satta-bowdydnga. — The  seven  sections  of  wisdom  are: — 1. 
Sihi,  or  smirti,  the  ascertainment  of  truth  by  mental  application. 
2.  Dharmmawicha,  the  investigation  of  causes.  3.  Wiraya,  per- 
severing exertion.  4.  Priti,  joy.  5.  Passadhi,  or  prasrabdhi,  tran- 
quillity. 6.  Samadhi,  tranquillity  in  a  higher  degree,  including 
freedom  from  all  that  disturbs  either  body  or  mind.  7.  Upeksha, 
equanimity. 

17.  Arya-ashtdngika-margga. — The  eight  paths  of  purity  are  :  — 
1.  Samyak-drishti,  as  opposed  to  mitya-drishti,  or  correct  ideas 
upon  religious  subjects,  as  opposed  to  those  that  are  erroneous.  2. 
Samyak-kalpanawa,  correct  thoughts.  3.  Samyak-wachana,  correct 
words.  4.  Samyak-karmanta,  correct  works.  5.  Samyak-ajiwa,  a 
correct  life.     6.  Samyak-wyayama,  correct  energies  or  endeavours. 


X.    THE    ETHICS    OF    BUDHISM.  499 

7.  Samyak-sihi,  a  correct  judgment.       8.  Samyak-samadhi,  correct 
tranquillity. 

18.  Chaturwidha-]}ratisambhidd  ;  or  four  Modes  of  Perfect  Under- 
standing ;-— The  wisdom  that  enables  the  priest  to  understand 
aright  the  four  following  sections  of  knowledge  : — 1.  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  pratisambhida  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  pratisambhida  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  by  point,  thus  removing  doubt  and  pro- 
ducing satisfaction.  If  I  am  asked  anything  relative  to  the 
sacred  institutions,  dharmma,  I  will  explain  the  whole,  institution 
by  institution,  eternal  by  eternal,  infinite  by  infinite,  nirwana  by 
nirwana,  void  by  void,  &.c.  If  I  am  asked  anything  relative  to 
the  wisdom  of  the  Budhas,  nirutti,  I  will  explain  the  whole,  nirutti 
by  nirutti,  the  four  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  wisdom  of  the  rahats,  prati- 
bhana, I  will  explain  it,  figure  by  figure,  sign  by  sign,  and  character 
by  character." 

19.  Chaturwidha-uhdra,  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.  Kabalinka.  2. 
Phassa.     3.  Manosanchetana.     4.  Winyana. 

(1.)  The  first,  kabalinka,  is  the  common  nourishment  of  men. 
It  is  made  into  balls,  and  is  mixed  with  liquid  or  moisture.  It 
produces  that  which  is  connected  with  rupa ;  and  from  it  comes 
sorrow,  when  evil  desire  exists  in  him  by  whom  it  is  taken ;  but 

K  K  2 


500  A    MANUAL    OF    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  indifferent,  neither  the  one  nor  the 
other,  and  from  it,  as  from  the  first,  comes  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  modes  of 
existence. 

(4.)  Winyana,  the  fourth,  includes  all  that  is  the  subject  of  con- 
sciousness, and  produces  nama  and  rupa. 

As  when  a  parent,  in  order  that  he  may  be  enabled  to  cross  a 
wide  desert,  when  all  other  food  fails  him  eats  the  flesh  of  his  own 
son,  but  with  the  utmost  disgust ;  so  must  these  four  kinds  of 
nourishment  be  regarded  with  absolute  aversion,  inasmuch  as  they 
produce  birth  and  the  sorrows  connected  therewith. 

When  a  cow  has  a  sore  that  breeds  worms,  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  man  is  taken  by  two  strong 
men,  and  cast  into  a  pit  of  burning  charcoal,  so  by  the  power  of 
karma,  derived  from  its  two  constituent  properties,  merit  and  de- 
merit, through  the  instrumentality  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  from 
the  influence  of  the  four  modes  of  ahara  are  not  subject  to  birth. 

20.  Dasawidha-irdhi,  or  ten  Supernatural  Poioers. — 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,  like  the 
person's  own. 

(2.)  Wikurwana,  or  wikumbana,  the  power  to  disappear  from  the 
sight  of  men,  or  to  assume  any  form  that  is  different  to  the  person's 
own,  whether  it  be  that  of  a  child,  young  man,  naga,  garunda, 
yaka,  or  raksha. 


X.    THE    ETHICS    OF    BUBHISM.  501 

(3.)  Manoma,  the  power  to  make  any  figure  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  from  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  childhood  of  Bakkula  there  was  a  festival  at  his 
father's  house,  in  the  city  of  Kosamboe,  when  his  mother  took  him 
to  the  river  Yamuna  to  bathe.  After  she  had  washed  him,  she 
placed  him  upon  the  bank,  and  returned  to  bathe  herself ;  but  in 
the  mean  time  he  fell  from  the  bank  into  the  river,  and  was  swal- 
lowed by  a  fish,  that  swam  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  hergelf,  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  child,  at  which  she  was  greatly  pleased,  as  she  said 
she  must  have  done  some  meritorious  act  in  a  former  birth  to  have 
received  in  this  way  such  a  beautiful  child ;  so  she  adopted  it  as 
her  own.  But  as  Bakkula's  own  mother  heard  of  the  manner  in 
which  he  had  been  preserved,  she  went  to  Benares  and  claimed 
him.  The  wife  of  the  nobleman  was  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  him  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  Kosambae,  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  become  a  priest.  After 
this  he  lived  ninety  years  more ;  and  throughout  the  whole  of  this 
period  he  never  felt  any  disease  for  a  single  moment.  By  Budha 
he  was  declared  to  be  the  chief  of  that  class  of  his  disciples  who 
were  free  from  disease  ;  and  he  became  a  rahat. 

The  mother  of  Sankicha  was  near  the  time  of  her  confinement 
when  she  died ;  but  as  her  friends  were  preparing  her  body  to  be 
burnt  upon  the  funeral  pile,  the  child  cried.  Those  who  were  near 
heard  the  voice  ;  and  as  they  knew  thereby  that  the  child  was 
alive,  they  took  the  body  down,  and  released  it  from  its  confine- 


502 


A    MANUAL    OF    BUDHISM. 


ment;  after  which  they  delivered  it  to  its  grandmother  to  be  brought 
up ;  and  in  time  he  embraced  the  priesthood  and  became  a  rahat. 

Bhupala  was  born  in  Ilajagaha,  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- 
tempted to  catch  the  bullock ;  but  in  the  mean  time  the  gate  was 
shut,  and  he  was  unable  to  return  to  his  child.  In  the  night  Bhu- 
pala saw  many  yakas  and  pretas  come  out  of  the  city  that  were 
going  to  the  cemeteries  in  search  of  flesh,  but  none  of  them  did 
him  the  least  harm,  and  he  remained  in  perfect  security.  In  the 
course  of  time  he  became  a  rahat. 

Thus  it  is  not  possible  that  any  one  can  perish,  or  be  exposed 
to  a  danger  ending  in  death,  who  has  the  merit  to  obtain  nirwana 
in  the  same  birth. 

(5.)  Samadhi-wippara. — The  power  that  is  received  from  havin"- 
possessed  samadhi  in  a  former  birth,  which  preserves  its  possessor 
from  danger,  either  immediately  or  at  some  other  time. 

At  one  time  Seriyut  and  Mugalan  resided  together  at  Kapotakan- 
dara,  which  was  so  called  from  the  number  of  doves  in  its  neigh- 
bourhood. Early  one  morning  Seriyut  went  into  the  open  air,  when 
he  saw  two  yakas,  one  of  whom  struck  him  a  blow  upon  the  top  of 
his  head,  the  sound  of  which  reverberated  loudly  in  the  ten  direc- 
tions ;  but  in  the  moment  when  the  hand  of  the  yaka  was  uplifted, 
Seriyut  thought  of  nirwana,  by  means  of  Avhich  the  blow  to  him 
was  but  as  the  alighting  of  a  fly  upon  his  head,  whilst  to  the  yaka 
it  was  as  painful  as  if  he  had  struck  a  solid  rock. 

The  priest  Sajiwa  resided  near  a  village  of  herdsmen,  who  one 
day  found  him  in  abstract  meditation  at  the  foot  of  a  tree.  Sup- 
posing that  he  was  dead,  they  prepared  a  funeral  pile,  wrapped  the 
body  in  his  robe,  covered  it  over  with  dry  grass,  and  then  set  it  on 
fire  in  two  places.  But  though  the  pile  and  the  grass  were  con- 
sumed, no  harm  happened  to  the  priest,  not  even  a  thread  of  his 
robe  was  singed. 

Another  priest,  Khanu-kondanya  was  lost  in  meditation  at  the 
foot  of  a  tree,  when  500  robbers  came  up,  who  had  been  plundering 
a  neighbouring  village  ;  and  as  they  thought  it  was  a  quiet  place, 
where  no  one  could  disturb  them,  they  resolved  upon  remaining 
there  a  little  time  to  rest.      When  they  saw  the  priest,  they  took 


X.    THE    ETHICS    OE    BUDHISM.  503 

him  for  a  pillar,  so  they  heaped  up  around  him  their  loads  of 
plunder ;  but  after  they  had  rested  awhile,  and  were  about  to  re- 
sume their  loads,  as  the  time  appointed  by  the  priest  for  the  exercise 
had  passed  away,  he  was  restored  to  consciousness,  and  began  to 
move.  On  seeing  this  the  thieves  cried  out  in  alarm,  and  w^ere 
about  to  prepare  for  their  safety  in  flight,  when  Kanu-kondanya 
called  out  to  them  and  said,  "  Be  not  afraid ;  I  am  a  priest." 
Being  thus  encouraged,  they  approached  him  reverently,  when  he 
said  bana  to  them ;  and  they  subsequently  became  priests,  and 
finally  rahats. 

There  w'as  an  upasikawa  called  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  same  moment 
with  aff"ection,  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,  Magandhiya,  who  thought  to  have  her  dis- 
graced, that  his  own  daughter  might  be  elevated  in  her  place.  For 
this  purpose  he  secretly  put  a  naya  in  the  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  him  with  affection,  and  he 
remained  motionless  as  a  statue,  unable  to  send  the  arrow.  The 
queen,  therefore,  asked  him  what  was  the  matter,  as  he  appeared  to 
be  suffering  pain  ;  when  he  informed  her  that  he  was  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  same  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  will  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 
m  Ceylon),  proceeded  to  the  door  of  his  father's  den,  and  saw  him  approach- 
ing, impelled  by  his  affection  for  his  child,  he  let  fly  his  arrow  at  his  lion 
parent,  that  he  mi^ht  transfix  him.  On  accoimt  of  the  merit  of  the  lion's 
good  intentions,  the  arrow,  recoiling  in  the  air,  fell  on  the  ground  at  the  feet 
of  the  prince.  Even  until  the  third  effort  it  was  the  same.  Then  the  king 
of  animals  losing  his  self-possession  (by  which  the  effect  of  the  charm  that 
preserved  his  life  "was  destroyed)  the  impelled  arrow,  transpiercing  his  body, 
passed  through  him. — Tumour's  Mahawanso. 


504  A    MANUAL    OF    BUDHISM. 

It  was  by  the  power  received  from  samadhi-wippara  that  the 
above-mentioned  individuals  Avere  prevented  from  receiving  harm 
in  the  several  dangers  to  which  they  were  exposed. 

(6.)  Arya-irdhi. — When  the  priest  who  possesses  this  power 
sees  anything  decayed  or  disagreeable,  he  thinks  that  it  was  once 
beautiful ;  when  he  sees  anything  young  or  immature,  he  thinks 
that  in  time  it  will  decay;  whether  the  object  be  pleasant  or  un- 
pleasant he  regards  all  with  an  equal  mind ;  and  as  this  is  the  cha- 
racteristic of  the  rahats,  it  is  called  arya-irdhi. 

(7.)  Karmma-wipakaja-irdhi. — This  power  is  possessed  by  all 
birds  and  dewas,  by  some  men,  and  by  some  yakas.  All  birds  can 
fly  through  the  air,  though  they  do  not  enter  the  paths ;  so  also  all 
dewas  have  the  same  power,  though  they  do  not  attain  to  the 
wisdom  of  the  rahats ;  in  a  former  age  there  were  some  men  who 
were  equally  gifted,  and  there  have  been  certain  yakas  with  the 
same  power. 

(8.)  Punyawato-irdhi. — By  this  power  the  Chakrawartti  is  enabled 
to  convey  his  army  through  the  air,  with  its  elephants,  chariots, 
&c.,  and  its  accompaniment  of  retainers,  herdsmen,  artisans,  and 
others. 

There  was  a  nobleman,  Jotiya,  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  Jatika  a  golden 
rock  was  formed,  eighty  cubits  high.  The  noble  Ghosika  was 
seven  times  saved  from  the  most  imminent  dangers.  When  the 
noble  Medaka  had  bathed,  he  looked  towards  the  sky,  and  there 
came  down  a  fine  kind  of  rice;  which  filled  12,500  large  granaries. 
His  wife  boiled  a  single  measure,  and  gave  a  portion  to  every 
person  in  Jambudwipa ;  but  still  the  measure  was  not  exhausted. 
His  son  put  a  thousand  pieces  of  gold  in  a  bag,  and  gave  one  to 
every  person  in  Jambudwipa ;  but  still  his  store  was  not  done. 
When  his  servant  ploughed,  fifteen  furrows  were  made  at  the  same 
time,  seven  on  each  side  of  the  furrow  along  which  the  plough  was 
carried.     All  these  occurrences  resulted  from  punyawato-irdhi. 

(9.)  Widyama-irdhi. — They  who  possess  this  power  can,  by 
means  of  magic  and  mantras,  cause  armies,  whether  of  elephants 
or  horses,  to  appear  in  the  air,  and  can  themselves  pass  through  the 
air. 

(10.)  Samyak-prayoga-pratya-pratilabharttha-irdhi. — This  power 
is  possessed  by  those  who  have  overcome  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  minister  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,  hut  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.  Upekshd. — This  power  is  so  called,  because  it  includes  free- 
dom from  all  kinds  of  desire,  as  of  uppatti,  or  birth ;  also,  because 
it  has  no  paksha,  or  preference,  for  one  thing  more  than  another. 
It  is  opposed  to  individuality,  as  it  regards  all  things  alike ;  and  its 
principal  attribute  is  indifference,  or  equanimity.  There  are  ten 
kinds : — 

(1.)  Sadangopeksha,  when  there  is  neither  pleasure  nor  dis- 
pleasure. 

(2.)  Brahma-wiharopeksha,  when  the  mind  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  afTected  to- 
wards all  the  thoughts  that  arise  within  it,  not  having  more  com- 
placency in  one  than  another. 

(4.)  Wiryopcksha,  when  the  mind  is  always  affected  by  the  same 
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  modes  of 
upeksha  are  exercised  together. 

(9.)  Dhyanopeksha,  when  the  impermanency  of  sensible  objects 
is  regarded  with  an  even  mind. 

(10.)  Parisudhi-upeksha,  when  the  mind  is  equally  affected  to- 
wards all  that  is  necessary  to  secure  freedom  from  the  cleaving  to 
existence. 

As  the  same  person  may  be  a  prince,  young  man,  the  first-born. 


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  may  be  the  first  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  contains  the  most  rational  of  its  phases, 
and  the  one  in  which  its  greatest  superiority  is  maintained. 
It  discountenances  all  licentiousness.  It  inculcates  an  affec- 
tion for  all  orders  of  being  ;  and  shrinks  from  the  inflicting 
of  pain,  even  as  a  j)unishment.  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  the  propriety  of 
certain  observances,  because  all  other  Budhas  had  done  the 
same  ;  but  something  more  is  required  before  man  can  be 
restrained  from  vice  and  preserved  in  the  path  of  purity. 
The  words  of  John  Foster  might  have  been  written  with  ex- 
press reference  to  this  system.  "  Man,"  says  that  profound 
thinker,  "  is  not  a  being  to  be  governed  by  principles,  de- 
tached from  an  over-awing  power.  Set  them  in  the  best 
array  that  you  can  in  his  mind,  to  fight  the  evil  powers  within 
and  from  without, — but  refuse  them  weapons  from  the 
armoury  of  heaven ;  let  no  lightning  of  the  divine  eye,  no 
thunder  of  the  divine  voice,  come  in  testimony  and  in  aid 
of  their  operation — and  how  soon  they  will  be  overwhelmed 
and  trampled  down  !" — Broadmead  Lectures. 

There  is  properly  no  law.  The  Budhist  can  take  upon 
himself  certain  obligations,  or  resolve  to  keep  certain  pre- 
cepts ;  as  many  or  as  few  as  he  pleases ;  and  for  any  length 
of  time  he  pleases.  It  is  his  own  act  that  makes  them  bind- 
ing ;  and  not  any  objective  authority.  Even  when  he  takes 
the  obligations,  there  is  this  convenient  clause,  in  the  form 
that  he  repeats  to  the  priest.     "  I  embrace  the  five  precepts 


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  further  diminished,  as  they  are  repeated  in 
Pali,  a  language  seldom  understood  by  the  lay  devotee. 

From  the  absence  of  a  superior  motive  to  obedience,  Bud- 
hism  becomes  a  system  of  selfishness.  The  principle  set 
forth  in  the  vicarious  endurances  of  the  Bodhisat  is  forgotten. 
It  is  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  the  bana.  They  have 
a  work  called  "  Merits  and  Demerits  Examined,"  in  which 
a  man  is  directed  to  keej)  a  debtor  and  creditor  account  with 
himself  of  the  acts  of  each  day ;  and  at  the  end  of  the  year 
he  winds  it  up.  If  the  balance  is  in  his  favour,  it  is  carried 
on  to  the  account  of  next  year;  but  if  against  him,  some- 
thing extra  must  be  done  to  make  up  the  deficiency. — Davis's 
Chinese.  The  disciple  of  Budha  is  not  taught  to  abhor  crime 
because  of  its  exceeding  sinfulness ;  but  because  its  commis- 
sion will  be  to  him  a  personal  injury.  There  is  no  moral 
pollution  in  sin  ;  it  is  merely  a  calamity  to  be  deprecated  or 
a  misfortune  to  be  shunned. 

With  these  radical  defects,  it  is  not  needful  to  point  out 
minor  errors  and  contradictions ;  of  which  many  will  have 
been  observed  in  perusing  the  elucidations  and  comments  of 
the  Singhalese  authors,  in  the  extracts  we  have  inserted  from 
their  works.  They  explain  the  system  as  it  is  now  prac- 
tically understood.  The  world  is,  happily,  in  the  j)ossession 
of  "  a  more  excellent  way."  The  life  of  the  angels  in 
heaven,  and  of  men  redeemed  upon  earth,  is  to  be  one  con- 
tinued act  of  consecration  to  God ;  and  in  all  the  movements 
of  their  existence  they  are  to  seek,  with  a  sacred  intensity, 
the  promotion  of  the  divine  glory.  They  are  brought  to  the 
fulfilment  of  this  duty  by  motives  that  are  overpowering  in 
their  grandeur,  and  mighty  in  the  potency  of  their  influence. 
The  Budhist  can  discover  no    permanent  rest,  no  eternity 


508  A    MA^rUAL    OF    BUBHISM. 

of  2>eace,  in  any  world;  and  he  therefore  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  jjeace  that  passeth  all  understanding," 
and  opens  before  us  the  prospect,  of  "  a  far  more  exceeding 
and  eternal  Aveight  of  glory,"  through  the  redemption  that 
is  in  Christ  Jesus.  Whosoever  will,  may  come  to  the  cross, 
and  be  made  happy.  The  stream  that  issues  therefrom 
"  cleanses  from  all  sin."  This  doctrine  may  be,  as  in  the 
days  of  its  first  manifestation,  "  unto  the  Jews  a  stumbling- 
block,  and  unto  the  Greeks  foolishness,"  but  unto  all  who  are 
willing  to  test  its  truthfulness,  it  will  prove  to  be  "  the  power 
of  God  and  the  wisdom  of  God."  The  time  is  coming  when 
these  sublime  principles  will  govern  the  world.  All  systems 
that  have  not  arisen  from  the  inspiration  of  God  will  then 
have  passed  away  :  the  now  myriad-worshipped  Budha  will 
not  have  a  single  votary  ;  and  Jesus  of  Nazareth,  "  Avho  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  my 
residence  in  Ceylon,  I  collected  a  list  of  the  native  works  now  to 
be  obtained  in  the  island,  in  the  Sanskrit,  Pali,  and  Singhalese  lan- 
guages. The  number  amounted  to  465,  of  which  about  one  half 
are  in  Pali,  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  must  necessarily  be  imperfect ;  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  Burma, 
composed  of  plates  of  silver,  upon  which  the  letters  are  beautifully 
painted  ;  and  I  have  seen  some  belonging  to  the  Dalada  wihara,  at 
Kandy,  that  are  of  laminated  gold,  with  the  letters  engraved. 
There  is  a  great  difference  in  the  style  of  the  Singhalese  works, 
scarcely  any  two  being  alike ;  and  even  in  the  same  work  the  dif- 
ference is,  in  some  instances,  striking;  one  part  being  almost  in 
pure  Sanskrit,  and  another  in  colloquial  Singhalese.  The  date  at 
which  many  of  them  were  written  cannot  now  be  ascertained. 

The  works  I  shall  more  particularly  notice  are  the  following : — 
1.  Pansiya-panas-jataka-pota.  2.  Wisudhi-margga-sanne.  3. 
Milinda  Prasna.  4.  Pujawaliya.  5.  Sadharmmalankare.  6. 
Sadharmmaratnakare.  7.  Amawatura.  8.  Th'upawanse.  9. 
Rajawaliya.  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  99. 

2.  Wisudhi-margya-samie. — This  work  was  written  by  Budha- 
ghosa,  of  whom  the  following  account  appears  in  the  Mahawanso  : 
— "  A  brahman  youth,  born  in  the  neighbourhood  of  the  terrace  of 
the  great  bo-tree  (in  Magadha),  accomplished  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  schismatic 
wanderer  over  Jambudipo,  established  himself,  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  component  parts,  and  sustained  throughout 
in  the  same  lofty  strain.  A  certain  maha  thero,  Rewato,  becoming 
acquainted  with  him  there,  and  saying  to  himself,  '  This  individual 
is  a  person  of  profound  knowledge  ;  it  will  be  worthy  of  me  to 
convert  him,'  enquired,  '  Who  is  this  that  is  braying  like  an  ass  ? ' 
The  brahman  replied  to  him,  '  Thou  canst  define,  then,  the  meaning 
conveyed  in  the  bray  of  asses  !'  On  the  thero  rejoining,  'I  can 
define  it,'  the  brahman  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  him  a  passage  from  the  Abhidammo.  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,  '  Impart  it  to  me,'  the  thero  replied,  '  Enter  the  sacer- 
dotal order.'  He  who  was  desirous  of  acquiring  the  knowledge  of 
the  Pitakattaya,  subsequently  coming  to  this  conviction,  '  This  is 
the  sole  road  to  salvation,'  became  a  convert  to  that  faith.  As  he 
was  as  profound  in  his  ghoso  (eloquence)  as  Buddho  himself,  they 
conferred  on  him  the  appellation  of  Buddho-ghoso  (the  voice  of 
Buddho),  and  throughout  the  world  he  became  as  renowned  as 
Buddho.  Having  there  (in  Jambudipo)  composed  an  original  work 
called  Nanodayan,  he,  at  the  same  time,  wrote  the  chapter  called 
Atthasalini,  on  the  Dhammasangini  (one  of  the  commentaries  on 
the  Abhidammo).  Rewato  thero  then  observing  that  he  was  de- 
sirous of  undertaking  the  compilation  of  a  Parittatthakathan  (a 
general  commentary  on  the  Pitakattaya),  thus  addressed  him, 
'  The  text  alone  (of  the  Pitakattaya)  has  been  preserved  in  this 
land  ;  the  Atthakatha  are  not  extant  here  ;  nor  is  there  any  version 
to  be  found  of  the  wada  (schisms)  complete.  The  Singhalese  lan- 
guage, by  the  inspired  and  profoundly  wise  Mahindo,  who  had  pre- 
viously consulted  the  discourses  of  Buddho,  authenticated  at  the 
three  convocations,  and  the  dissertations  and  arguments  of  Sari- 
putto  and  others,  and  they  are  extant  among  the  Singhalese.  Re- 
pairing thither,  and  studj'ing  the  same,  translate  them  according  to 
the  grammar  of  the  Maghadas.  It  will  be  an  act  conducive  to  the 
welfare  of  the  whole  world.'" 

The  particulars  of  Budhaghosa's  visit  to  Ceylon  are  next  related. 
"  Having  been  thus  advised,  this  eminently  wise  person  rejoicing 
therein,  departed  from  thence  and  visited  this  island  in  the  reign  of 
the  monarch  Mahanamo.  On  reaching  the  Mahawiharo,  at  Anu- 
radhapura,  he  entered  the  Mahapadhano  hall,  the  most  splendid  of 
the  apartments  in  the  wiharo,  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  meaning  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  Wisuddhimaggan  (Sing.  Wisudhi- 
margga).  Thereupon  having  assembled  the  priesthood,  who  had 
acquired  a  thorough  knowledge  of  the  doctrine  of  Buddho,  at  the 
bo-tree,  he  commenced  to  read  out  (the  work  he  had  composed). 
The  dewatas,  in  order  that  they  might  make  his  (Buddhaghoso's) 
gifts  of  wisdom  celebrated  among  men,  rendered  that  book  invisible. 
He,  however,  for  the  second  and  third  time  recomposed  it.  When 
he  was  in  the  act  of  reproducing  his  book  for  the  third  time,  for  the 
purpose  of  propounding  it,  the  dewatas  returned  the  other  two 
copies  also.  The  assembled  priests  then  read  out  the  three  books 
simultaneously.  In  those  three  versions,  neither  in  a  signification, 
nor  in  a  single  misplacement  by  transposition  ;  nay,  even  in  the  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  Metteyyo  (Buddho) 
himself ;'  and  made  over  to  him  the  books  in  which  the  Pitakattaya 
were  recorded,  together  with  the  Atthakatha.  Taking  up  his  resi- 
dence in  the  secluded  Ganthakaro  wiharo  at  Anuradhapura,  he 
translated,  according  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  utmost 
importance  to  all  languages  spoken  by  the  human  race.  All  the 
theros  and  acharayos  held  this  compilation  in  the  same  estimation 
as  the  text  of  the  Pitakattaya.  Thereafter  the  objects  of  his  m.is- 
sion  having  been  fulfilled,  he  returned  to  Jambudipo,  to  worship  at 
the  bo-tree  (at  Uruwelaya,  in  Magadha)."'* 

The  character  and  contents  of  the  Wisudhi- margga  have  been 
thus  described  by  the  lamented  individual  to  whom  we  are  indebted 
for  the  translation  from  the  Mahawanso  : — "  The  Wisuddhimaggo,  a 
compendium  formed  by  Buddhaghoso,  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  orientalist  of  a  different  faith, 
and  more  modern  times,  can  have  any  claim  to In  the  At- 
thakatha, by  Buddhaghoso,  called  Sumangala  Wilasini,  is  the  fol- 

*  Mahawanso,  cap.  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,  indriyani,  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  me  in  the 
Wisuddhimaggo,  I  shall  not  here  examine  into  them  in  detail."*' 

The  Burmans  ascribe  a  new  era  in  their  religion  to  the  time  that 
Budhaghosa  arrived  in  that  country  from  Ceylon  ;  and  even  among 
them  the  Wisudhi-margga  is  celebrated,  though  their  idea  of  its 
contents,  as  expressed  by  Ward,  is  not  correct.  "  They  believe 
that  650  years  after  Budha's  death,  in  the  reign  of  Muha-munee, 
Bouddhu-goshu,  a  brahman,  was  deputed  to  Ceylon  to  copy  the 
work  Vishoddhimargu,  which  includes  all  the  Jutus,  or  histories  of 
the  incarnation  of  Budha ;  and  it  is  fabled  that  the  iron  stile  with 
which  he  copied  this  work  was  given  him  by  a  heavenly  mes- 
senger."*"' 

The  word  wisudhi  means  "  pure,"  and  margga,  "  path  ; "  hence 
the  title  would  be,  The  Path  of  the  Pure,  or,  The  Path  by  which 
Purity  may  be  obtained.  The  sanne  was  written  by  Prakrama 
Bahu.  There  are  several  kings  of  this  name,  and  I  cannot  discover 
from  the  work  itself  which  of  them  is  to  be  understood,  but  it  was 
most  probably  Pandita  Prakrama  Bahu,  who  reigned  a.u.  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  many  sections,  that  the  reading  of  it  is  extremely 
tedious.  I  may  mention  as  a  mark  of  the  respect  in  which  it 
is  held,  that  one  of  the  most  learned  priests  with  whom  I  am  ac- 
quainted, who  happened  to, come  into  my  study  one  day  when  I  was 
reading  it,  said  that  any  one  who  read  through  this  work  would  be 
able  to  fulfil  the  office  of  sanga  raja,  or  supreme  ruler  of  the  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  otlaer  works,  than  in 
itself  a  body  of  information.  It  contains,  upon  the  same  scale  as 
the  Jatakas  (page  100),  rather  more  than  1200  pages. 

3.  Milinda-jorasna. — This  work,  though  the  incidents  that  gave 
rise  to  it  occurred  in  a  period  much  more  recent  than  the  time  of 
Budha,  is  one  of  the  most  popular  in  Ceylon  ;  and  it  is  almost  the 
only  one  that  in  the  manner  of  its  origin,  independent  of  its  con- 
tents, is  of  general  interest.  The  word  Milinda  designates  a  king 
of  that  name,  and  prasna  means  "  questions,"  so  that  the  title  of 
the   work  is.   The   Questions  of  Milinda.     These   questions   were 

*  Tumour,  Journ.  Bengal  As.  Soc.  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  time  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  morning,  took  their  brooms  to  sweep 
the  sacred  enclosure.  One  day  a  priest  told  one  of  the  samanera 
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  him  with  the  handle  of  the 
broom ;  upon  which  he  went  and  did  as  he  was  directed,  at  the 
same  time  expressing  the  following  wish  : — "  May  I  arrive  at  nir- 
wana  for  having  thrown  away  this  dirt ;  and  in  the  mean  time,  in 
my  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  wisdom  suitable  to 
the  situation  in  which  he  was  born.  This  wish  was  overheard  by 
the  priest,  who  concluded  that  his  own  reward  would  be  proportion- 
ately greater,  and  said  within  himself,  "  From  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  commencement  of  our  era,  as  had 
been  foretold  by  Gotama  Budha,  the  novice  was  born  in  the  world 
of  men,  and  became  Milinda,  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  him  the  manner  of  the  rahats  or  of  the 
Budhas.  The  names  of  six  persons  were  mentioned,  who  all  pro- 
fessed to  be  Budhas  ;  and  to  each  of  them  the  king  went,  but  they 
all  proved  to  be  deceivers ;  and  as  they  were  unable  to  answer 
satisfactorily  the  questions  put  to  them  by  the  monarch,  he  ex- 
claimed, "  All  Jambudwipa  is  empty  !"  For  the  space  of  twelve 
years,  whenever  he  heard  of  any  learned  person,  of  whatever  caste, 
he  went  to  him  that  his  doubts  might  be  satisfied ;  but  in  vain,  as 
there  was  no  one  who  was  able  to  answer  his  arguments  ;  and 
though  many,  in  other  places,  were  regarded  as  wise,  they  were 
silent  when  they  came  to  Sagal.  This  was  perceived  by  the  priest 
Assagutta,  who  resided  with  his  fraternity  at  the  rock  Rakkhita ; 
and  as  he  lamented  the  evil  consequences  that  it  produced,  he 
assembled,  upon  the  Yugandhara  rocks,  many  thousands  of  rahats 
and  a  hundred  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  former  age  struck  the  novice  with  a  broom. 
To  the  request  of  the  rahats,  though  with  some  hesitation,  he  con- 
sented, and  became  the  son  of  a  brahman,  Sonuttara,  who  resided 
in  the  village  of  Kajangala,  near  the  forest  of  Himala.  The  name 
that  he  received  was  Nagasena ;  and  as  it  is  fabled  that  Gotama 
foretold  his  appearance  500  years  after  his  own  death,  he  must 
have  been  born  in  the  year  43  B.C.  From  the  time  of  his  concep- 
tion, a  Budhist  priest,  Rohana,  by  the  appointment  of  Assagutta, 
went  daily  to  the  house  of  his  father,  with  the  alms-bowl ;  though 
he  went  six  years  and  nine  months  without  receiving  anything 
further  than  scorn.  When  Nagasena  arrived  at  seven  years  of  age, 
his  father  told  him  that  he  must  now  be  taught  according  to  the 
customs  of  their  caste  ;  and  when  the  son  asked  what  it  Avas  that 
he  was  to  learn,  he  was  informed  that  he  must  learn  the  three 
Vedas,  and  many  other  branches  of  knowledge.  Nagasena  was 
willing  to  be  taught,  and  a  learned  brahman  was  appointed  as  his 
preceptor  ;  but  he  learnt  by  heart  the  whole  of  the  three  Vedas 
after  once  hearing  them,  and  with  equal  facility  gained  a  know- 
ledge of  grammar,  history,  and  the  other  sciences.  He  then  en- 
quired from  his  father  if  there  was  anything  more  that  he  would  be 
required  to  learn,  and  was  told  that  there  was  not.  After  this,  as 
he  was  one  day  near  the  entrance  of  the  house,  he  saw  the  priest 
Rohana  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  garments  of  that  peculiar 
appearance.  His  curiosity  being  satisfied  upon  these  points,  he 
enquired  if  the  priest  was  acquainted  with  any  of  the  sciences,  and 
Avas  told  that  he  had  an  ample  knoAvledge  of  these  matters ;  but 
that  before  he  could  teach  them  to  the  youth,  he  must  receive  the 
permission  of  his  parents  to  embrace  the  priesthood.  Accordingly 
he  Avent  to  his  parents,  and  entreated  that  they  Avould  alloAv  him  to 
become  a  priest,  in  order  that  he  might  learn  the  sacred  sciences 
Avhich  he  could  become  acquainted  Avith  in  no  other  Avay.  His  pa- 
rents told  him  that  he  might  become  a  priest  in  order  to  learn  the 
truths  that  he  wished  to  knovv  ;  but  that  Avhen  he  had  learnt  them, 
they  should  expect  him  to  resume  his  former  state  as  a  laic.  He 
Avas,  therefore,  ordained  by  Rohana,  Avho  at  once  taught  him  the 
Abhidharmma,  the  most  difficult  of  the  three  Pitakas.  Not  long 
afterwards  he  thought  disrespectfully  of   the    knoAvledge    of   the 


APPENDIX.  515 

priest ;  but  having  learnt  his  error,  he  asked  forgiveness  ;  and  R6- 
hana  told  him,  that  in  order  to  receive  it,  he  must  go  to  the  court 
of  Milinda,  king  of  Sagal,  and  answer  the  questions  that  he  would 
put.  Soon  after  this  appointment  he  went  to  the  place  where 
Assagutta  resided,  who  sent  him  to  the  Asokarama  wihara,  near 
Pelalup  (Pataliputra),*'  where  dwelt  the  priest  Dharmmarakshita. 
This  was  a  distance  of  one  hundred  yojanas ;  but  he  went,  and 
there  became  a  rahat.  After  this  he  returned,  in  a  moment  of 
time,  to  Rakkhita,  where  the  rahats  had  already  assembled  to  con- 
gratulate him  on  the  attainment  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. 

About  this  time  Milinda  heard  of  the  fame  of  the  priest  Ayu- 
pala,  and  having  received  permission  to  visit  him,  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  from  hearing  the  discourses  of  Budha.  "  Then," 
said  the  king,  "  it  is  evident  that  the  reason  you  assign  is  not  a 
sufficient  one.  You  have  garments  of  one  colour,  no  settled  habi- 
tation, and  you  deprive  yourself  of  sleep  ;  j'ou  must,  therefore,  in  a 
former  birth,  have  been  a  robber,  and  are  now  reaping  the  reward 
of  your  crimes."     Thus  the  priest  was  put  to  silence. 

It  was  to  the  wihara  called  Sankeyya  that  Nagasena  repaired,  in 
order  that  he  might  meet  the  king ;  and  Milinda  was  informed  of 
his  arrival  by  one  of  his  nobles,  Dewamantri.  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  midst  of  80,000  priests,  the  king  knew 
him  at  once.  The  conversations  that  ensued  are  detailed  at  length 
in  the  Milinda-prasna ;  and  the  result  was,  that  the  doubts  of  the 
king  were  removed,  and  he  became  a  convert  to  the  Budhist  faith. 

Nagasena  has  been  identified  with  Nagarjuna,  through  whose 
influence  the  people  of  Kashmir  embraced  Budhism,  in  the  time  of 
certain  Turushka  princes,  or  Tartars,  as  mentioned  in  the  Raja 
Tarangini,  translated  by  Professor  Wilson. 

It  has  been  supposed,  with  much  probability,  that  Sagal  is  the 
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  Sanskrit,  Kusama-ptu-a.  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. 

I,  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  made  captives, 
\vhilst  the  Macedonians  lost  only  100  men  killed  and  1200  wounded. 
Soon  afterwards  Alexander  commanded  that  Sangala  should  be  en- 
tirely destroyed  ;  but  if  this  place  be  the  Sagal  of  Milinda,  it  must 
have  arisen  from  its  ashes  at  a  subsequent  period,  and  again  become 
the  metropolis  of  the  country.  In  one  of  the  conversations  held 
with  Nagasena,  the  king  stated  that  he  was  born  at  Alasanda,*' 
which  he  said  w^as  200  yojanas  from  Sagal. f  But  this  statement  is 
indefinite  ;  and  though  the  reference  is  undoubtedly  to  Alexandria, 
there  were  so  many  cities  of  this  name  that  we  cannot  exactly  tell 
what  place  is  intended  by  the  king.  We  may,  however,  conclude 
therefrom  that  Milinda  was  not  a  Hindu,  but  probably  an  Asiatic 
Greek.  In  the  same  conversation  he  stated  that  Kasmira,  or 
Cashmire,  was  only  twelve  yojanas  from  Sagal,  which  agrees  well 
with  the  position  of  Sangala.  The  nobles  who  accompanied  the 
king  are  called  Yons,  or  Yonikas,|  a  word  which  has  been  con- 
sidered as  synonymous  with  Yavan,  or  Ionia.  It  is  said  by  Tumour 
that  Yona,  or  Yawana,  is  mentioned  in  the  ancient  Pali  books, 
"  long  anterior  to  Alexander's  invasion;"  but  to  what  books  he 
refers  is  not  apparent,  as  only  187  years  elapsed  between  the  death 
of  Budha  and  the  birth  of  Alexander  ;  and  it  is  evident  that  the 
Pitakas,  in  their  present  form,  must  have  been  composed  many 
years  subsequently  to  the  events  that  they  relate.  The  Singhalese 
authors  place  the  Yon  country  on  the  banks  of  the  Nirmmada,  or 
Nerbudda ;  but  this  is  too  much  to  the  south  of  Sangala ;  and  as 
the  legend  in  which  this  statement  is  made  appears  to  be  of  com- 
paratively modern  origin,  it  may  be  incorrect. 

By  the  Tibetans  Nagasena  is  regarded  as  the  author  of  the  Ma- 
dhyamika  school  of  Budhism.  "  In  the  Bstan-hgyur,"  says  Csoma 
K6rosi,§  "  the  sixteen  first  volumes  of  the  Mdo  class  are  all  com- 
mentaries on  the  Prajna  Paramita.  Afterwards  follow  several 
volumes  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  Alasadda  is  the  capital  of  the  Yonu 
country. 

t  It  is  supposed  by  Masson  that  the  Sans;ala  of  Arrian  was  at  Harapa,  a 
village  of  the  Punjab,  close  to  the  left  bank  of  the  Ravi,  and  seated  amid 
very  extensive  ruins  (Journ.  Bengal  As.  Soc.,  Jan.  1837) ;  but  Professor 
Wilson  observes,  "whether  they  (the  Macedonians)  followed  the  Iravati 
(Ravi)  to  Harapa,  maybe  reasonably  doubted."     By  Isidorus,  Sagal  and 

Alexandria  are  mentioned  in  the  same  sentence,  " et  Sigal  ui-bs  ;  ubi 

rcgia  Sacarum,  propeque  Alexandria  m-bs,  et  non  procul  Alexandriopolis 
lu-bs." 

j  It  is  perhaps  worthy  of  mvestigation  whether  the  Yons  may  not  be  the 
same  as  the  Huns,  Ovvvoi.  By  Moses  of  Choroene,  in  his  Armenian  History, 
they  are  called  Hounk,  which  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  born 
after  so  many  years,  to  explain  his  higher  principles  laid  down  in 
the  Prajna  Paramita.  With  Nagarjuna  originated  the  Madhyamika 
system  in  philosophy.  The  philosophers  in  India,  before  his  time, 
were  in  two  extremes,  teaching  either  a  perpetual  duration,  or  a 
total  annihilation,  with  respect  to  the  soul.  He  chose  a  middle 
way  ;  hence  the  name  of  this  philoso23hical  sect.  There  are  in  the 
Bstan-hgyur,  several  woi'ks  of  him,  as  also  of  his  successors,  ex- 
planatory of  the  Madhyamika  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  world)  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.  Former  existence.  10.  Fire, 
and  the  burning  wpod.  11.  Anterior  and  posterior  limits  (or 
worldly  existence).  12.  Done  by  one's  self,  and  done  by  another. 
13.  Composition,  or  the  forming  of  notions.  14.  The  act  of  meet- 
ing. 15.  Self-existence,  or  nature.  16.  Tied  and  liberated.  17. 
Work  and  fruit.  18.  I,  or  ego.  19.  Time.  20.  Union  (or  cause 
and  efficient  causes).  21.  Origin,  or  beginning,  and  destruction. 
22.  Tathagatha,  or  Buddha.  23.  W^rong,  error,  or  falsehood.  24. 
Excellent  truth.  25.  Deliverance,  or  delivered  from  pain.  26. 
Dependent  connexion,  or  casual  concatination.  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  Nagasena  occupies  in  the  history  of  Biid- 
hism,  and  the  frequent  reference  made  to  his  opinions  in  these  volvunes,  it 
may  be  interesting  to  add  another  extract,  from  an  Essay  that  recently  came 
under  my  notice,  in  which  some  of  the  statements  in  the  preceding  para- 
graphs are  confirmed.  "  Nagarjuna,  the  same  as  Nagasena  of  the  Pali  work 
Milindipanno,  was,  as  would  appear,  a  Bauddha  hierarch,  who  lived  b.c.  43. 
He  is  celebrated  for  a  controversy  on  the  subject  of  his  religion,  with  Milincla, 
the  rajah  of  Sagala,  a  city  Avell  known  to  Greek  history,  and  otherwise  named 
Euthymedia,  or  Euthydemia,  having  been  so  called  in  honour  of  the  Bactrian 
king  Euthydemus  ;  Avho,  after  successfully  directing  an  insurrection  in  Bac- 
tria,  against  the  Seleucidie,  pushed  his  conquests  into  India,  and  established 
this  city  under  his  own  name.  .  .  .  Difference  of  opinion  exists  as  to  the  site 
of  this  city,  which,  in  the  time  of  Alexander  the  Great  was  called  Sangala, 
and  is  said  in  Ariian's  History  of  India,  to  be  situated  between  the  two  last 
rivers  of  the  Panjab,  the  ancient  Ilydrastes  and  Hyphasis,  or  the  modern 
Ravi  and  I'ipasa.  The  town  of  Hurrepah,  south-west  of  Lahore,  and  dis- 
tant from  it  somewhat  more  than  60  miles,  has  been,  with  apparent  truth, 
identified  by  Mr.  C.  Masson,  as  the  site  of  Sagala,  which,  in  Alexander's 
time,  was  the  capital  of  the  Kathai  (Kshatriyas) ;  and  is  mentioned  in  the 
Kema  Parva  of  the  Mahabarat,  under  the  name  of  Sakala.  In  the  latter,  it 
is  called  a  city  of  the  Bahikas,  otherwise  named  Arattas ;  who  are  said  to 


518  A    MANUAL    OF    BUDHISM. 

In  the  Singhalese  version  of  the  Milinda-prasna  there  are  262 
questions,  but  it  is  stated  by  the  transLator  that  in  the  original  Pali 
there  are  42  more.''-'  Why  they  were  omitted,  or  upon  what  sub- 
jects they  treat,  1  am  unable  to  say.  The  translation  was  made  at 
Kandy,  a.d.  1777,  in  the  reign  of  Kirtisri  Rajasingha,  by  Himati 
Kumbure  Sumangala,  who  is  said  to  have  been  the  disciple  of 
Aharagama  Trirajaguru  Bandara.  He  was  at  first  a  priest,  but  sub- 
sequently commenced  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  attainments,  not  only  in  matters  of  religion,  but  also 
in  the  sciences,  particularly  astrology.  The  translation  forms  a 
work  of  about  720  pages. 

4.  Pkjdivaliya. — 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  Gotama  Budha.  It  has 
afforded  me  more  ample  materials  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.  SadharmmdlanMre. — This  work  is  a  collection  of  legends  and 
tales,  many  of  which  refer  to  times  long  subsequent  to  Budha,  and 
illustrate  the  history  of  Budhism  during  the  periods  of  its  ascend- 
ancy and  decline  on  the  continent  of  India.  It  contains  800  pages, 
and  was  written  by  Siddhartta,  or  Dhammaditta-charya-wimala- 
kirtti,  the  disciple  of  the  sanga  raja,  Dharmmakirtti,  whilst  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  peojile  of  Sangala  belonged  to  the  latter,  is  rendered  more  certain 
by  facts,  that  this  city  is  mentioned  by  Isiodorus  Characenus,  as  belonging 
to  the  SactB  or  Scythians ;  and  by  Ferishta's  history  and  the  Persian  ro- 
mances, again  mentioning  that  one  of  its  rajahs  was  assisted  by  Afrasiab,  in 
a  war  against  the  celebrated  Kaikhusrau,  or  Cyrus.  A  point  of  connection 
between  the  Greco  Bactrian  kingdom  and  one  of  the  earliest  schools  of 
Bauddha  philosophy  seems  thus  established  with  tolerable  certainty  ;  and  the 
name  of  the  city  of  Sagala,  met  with  in  the  western  cave  inscriptions,  must 
afford  additional  proof,  that  the  religious  opinions  and  ritual  of  Budliism 
were  not  uninHiienced,  in  the  north  of  India,  by  the  mythology,  if  not  the 
philosophy,  of  the  Greeks.  Nagarjuna's  principal  disciples,  according  to 
the  Tibetan  books,  were  Arya  Deva  and  Buddha  Palita. — Bird  on  theBaud- 
dho  and  Jaina  lleligions  ;  Journ.  Bombay  Branch,  Eoyal  As.  Soc.  Oct.  1S44, 
*  As  it  is  said  by  Tumour,  that  "  the  Milinda-panno,  extant  in  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  Ni'igasena  extant.  Being  incomplete,  neither  the  date  nor  the 
author  of  the  Milinda-panno  can  now  be  ascertained. — Turnour,  Jomn.  As. 
Soc.  Sept.  1836. 


APPENDIX.  519 

6.  Sadharmmaratnahdre. — Tliis  work  is  of  a  similar  description 
to  the  one  last  mentioned,  but  contains  a  greater  portion  of  matter 
relative  to  the  rites  of  Budhism,  and  the  meaning  of  Budhistical 
terms.  Its  style  is  very  unequal.  It  has  360  pages  ;  but  I  do  not 
know  by  whom  it  was  written. 

7.  Ammvatura. — 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  from  the  caprice 
of  its  author  than  from  its  antiquity.  There  is  another  work  by 
the  same  author,  called  Pradipikawa,  written  in  the  same  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,  digam- 
bara,  jatila,  tapasa,  thief,  Sec.  It  was  written  by  Gurulugowina, 
and  contains  256  pages. 

8.  TKupawanse. — The  word  thupa  means  a  conical  erection, 
containing  a  relic,  the  more  common  term  in  Singhalese  being  da- 
goba.  This  work  contains  an  account  of  the  manner  in  which  the 
relics  of  Budha  were  apportioned  after  his  cremation,  of  the  places 
to  which  they  were  taken,  and  of  their  subsequent  fate.  It  has 
250  pages. 

9.  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  English.  The  former  portion  bears  a  con- 
siderable similarity  to  the  Mahawanso,  for  the  compilation  of  which 
it  has  furnished  materials.  It  was  composed  by  different  authors, 
at  various  periods.  Some  copies  close  at  the  time  of  the  arrival 
of  the  Portuguese ;  others,  of  the  Dutch ;  and  a  few  are  brought 
down  to  the  beginning  of  the  present  century.  The  copies  most 
commonly  met  with  contain  about  260  pages. 

10.  Kayaiviratigdthd-sanne. — This  work  contains  an  account  of 
the  anatomy  of  the  human  body,  setting  forth  its  offensiveness,  and 
the  folly  of  bestowing  attention  upon  a  thing  so  worthless.  It  was 
written  by  a  priest,  but  I  know  neither  his  name  nor  the  age  in 
which  he  lived.  It  is  read  to  condemned  criminals,  that  they  may 
not  grieve  at  being  obliged  to  leave  a  state  that  is  connected  with 
so  many  evils. 

11.  Kammavmchan. — 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  temple,  &c.  A  translation  of 
some  of  its  principal  parts,  as  well  as  of  some  other  works  of  a 
similar  description,  appears  in  the  chapters  of  Eastern  Monachism 
that  treat  of  the  discipline  of  the  priesthood. 

12.  The  Sannes  of  various  Sutras. — The  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    OF    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  commentary  or  explanation.  In  some  instances 
the  translation  is  almost  literal,  whilst  in  others  the  comment  is  so 
extensive  as  to  form  almost  an  original  work.  The  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  accompanies  the  paraphrase. 


INDEX  AND  aLOSSARY. 


Abhassara,  a  superior  celestial  world,  29, 

32,  63,  64. 
Abhiclharmma,  the  thiixl  division  of  the 

sacred    books,    (Eastehn    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. 
Advices,  miscellaneous,  460,  484. 
iEsop,  100. 

Age,  in  which  Gotania  lived,  353, 
Agnya-setra,  a  class  of  worlds,  2. 
Agra-srawaka,  the  two  principal  priests  of 

Budha,  197,  260,  328. 
Ajapala,  a  tree,  167, 182,  183. 
Ajasat,  son  of  Bimsara,  236,  257,  285,  315, 

321,  323,  350,  477. 
Ajatakasa,  the  vacuum,  3,  12,  32,  33,  63. 
Ajitakasakambala,  a  sceptic,  291. 
Akusala,  demerit,  277,  445,  451. 
Alawaka,  a  demon,  257,  261. 
Alexandria,  516. 
Alms-bowl,  (E.  M.  64),  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. 

Amawatura,  519  ;  quoted,  55,  56, 133,  137, 
253,  254,  259,  260,  265,  271,  273,  303, 
309,  326,  333,  335,  337,  370,  378,  379, 
399,  425. 

Ambapali,  a  courtezan,  236,  441,  456. 

Amusement,  places  of,  460,  476. 

Anagami,  the  third  of  the  four  paths  lead- 
ing to  nirwana,  (E.  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,  375, 
376,  378,  406. 

Anatma,  um-eality,  495. 

Anaxagoras,  20. 

Anaximander,  8,  20,  34. 

Ancestors,  of  Gotama,  125. 

Ancpidu,  a  merchant,  112,  216,  276,  294, 
298. 

Anguli-mala,  a  robber  who  became  a 
priest,  249,  288. 

Anitya,  impermanency,  495. 
Anoma,  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. 
Antediluvians,  68,  71. 
Anthony,  358. 

Anuradhapura,  an  ancient  city  in  Ceylon, 
15,  52,  59,  212,  463,  510,  518. 

Anurudha,  a  priest,  124,  227,  231,  298,  348, 
454,  488. 

Apannaka  Jataka,  108,  398. 

Aparasodana,  the  continent  west  of  Meru, 
4,  449. 

Apollo,  141,  145,  349. 

ApoUonius,  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. 
Ai-chery,  114,  150. 
Armour,  497. 
Aristotle,  358. 
Arrian,  516. 
Arupa,  incorporeal,  361. 


522 


INDEX    AND    GLOSSARY. 


ArCipa-brahma-]6ka,  a  class  of  worlds,  2G, 

43,  106,  148,  184,  187,  441,  445,  449. 
Arupiiwachara,  a  class  of  worlds,  3. 
Arya-margga,  tlic  patlis  of  purity,  498. 
Asankya,  a  number  inconceivably  vast,  1, 

6. 
Asankya-kalpa,  a  cycle,  6,  7. 
Ashta-sam;ipatti,    modes    of   meditation, 

170,  200,  297. 
Asiatic  Researches,  7,  22,  23, 171,  183,  357, 

422,  516. 
Asoka,  the  same  as  Ajasat,  162. 
Assagutta,  a  priest,  513. 
Assaji,  a  priest,  149,  196,  256. 
Assam,  343. 
Associates,  improper,  460,  476. 

Astronomy  of  the  Singhalese  and  Hindus, 

22. 
vAswakamna,  a  circle  of  rocks,  12,  31. 
Asdr,  an  order  of  beings,  5,  37,  46,  58, 

330,  365. 
Ata-sil,  the  first  eight  of  the  ten  precepts, 

488,  489. 
Atheism,  of  the  system  taught  by  Gotama, 

399. 
Awak^sa-loka,  the  world  of  space,  3. 
Awidya,  ignorance,  392,  413,  432,  435,  496. 

Ayatana,  the  sentient  organs  and  their  re- 
lative objects,  403. 
Ayuptda,  a  priest,  515. 

Baka,  a  brahma,  336. 
Baldcula,  a  priest,  501. 
Eala-pandita-sutra,  a  discourse  delivered 

by  Gotama,  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,  101,  107,  128,  131, 134, 

166,  184,  196,  235,  243,  356,  362,  443, 

500,  515. 
Berosus,  126. 
Bhaddi,  a  prince,  230. 

Bhadra-kalpa,  a  cycle,  63.  88,  89,  93,  94, 

95., 
Bhagavata,  12. 


Bhagawat,  an  epithet  of  Budha,  216,  359. 
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  Reli- 
gions, 518. 

Birth,  repetition  of,  180,  192,  280,  433. 

Bodhi-mandala,  the  centre  of  Jambud- 
wipa,  4. 

Bodi-pakshika-dharmma,  its  37  sections, 
497. 

Bodliisat,  a  candidate  for  the  supreme 
Budhaship,  3,  13,  45,  49,  50,  58,  59,  88, 
90,  98,  101,  416. 

Body,  the  organized,  388,  399. 

Bo-tree,  the  tree  under  which  Gotama  be- 
came a  Budha,  4,  27,  28,  146,  169,  379, 
511. 

Bowdyanga,   seven  sections  of  wisdom, 

498. 
Brahm,  34,  41. 

Brahma,  33,  41,  65,  68,  73,  77,  393. 
Brahma,  the  dweller  injabrahma-loka,  26, 
Brahma-jala-siitra,  a  discoui'se  delivered 

by  Gotama,  10,  388. 

Brahma-loka,  a  superior  celestial  world,  2, 
5,  24,  25,  28,  30,  36,  37,  41,  43,  56,  88, 
89,  103,  253,  336,  440,  472,  476. 

Brahmans,  Brahmanism,  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  inliabitants  of  the 

earth,  63,  77,  127. 
Brahmayu-siitra-sanne,  quoted,  373. 
Broadmead  Lectures,  506. 
Buchanan's  Asiatic  Researches,  7,  21. 
Budha,  spelling  of  the  word,  354. 
Budha-dharmma,  the  eighteen,  381. 
Budha  Gaya,  a  city,  169,  170. 
Budhagosha,  a  priest,  356,  509. 
Budhanttu'a,  the  period  between  the  death 

of  one  Budha  and  the  appearance  of 

another,  194. 
Budhas,   the  twenty-four   who  preceded 

Gotama,  94,  98,311. 
Budhi,  wisdom,  495. 
Budhism,  41,  71,  78  ;  its  defects,  506. 


INDEX    AND    GLOSSARY. 


523 


Burma,  13,  21,  82,  86,  106,  133,  140,  170, 

183,  509. 
Burnino-  of  the  dead,  309,  315,  319,  332, 

347,  500. 

Caesar,  18. 

Cain,  67. 

Caste,  49,  65—85,  140. 

Cedi-us  deod^a,  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,  504. 

Champa,  a  city,  163,  246. 

Chandajpprajota,  king  of  Udeni,  243. 

Chandragutta,  452,  515. 

Channa,  a  noble,  146,  158,  161. 

Charita,  a  state  of  the  mmd,  495. 

Chaturmaharajika,  a  celestial  Avorld,  20, 
24,  25,  28,  43,  318. 

Chatm-widha-Lirya-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. 

Child,  duties  of,  towards  parent,  460,  476. 

China,  Chinese,  82,  133, 140,  144,  148,  184, 
211,  214,  344,  354,  355,  357,  433,  507. 

Chinchi,  a  female  unbeliever,  61,  124,  275, 

447. 
Chfilakamma  -  wibhanga  -  sutra,      quoted, 

447. 
Chiinda,  a  smith,  343. 
Colebrooke's  Essays,  24,  34,  69,  142,  433, 

441. 

Coleridge,  387. 

Conception,  uterine,  441. 

Consciousness,  388,  399,  419. 

Continents,  the  four  gi-eat,  4,  20,  127. 

Conversation,  unprofitable,  460,  471. 

Covetousness,  460,  471. 

Crawford's   Embassy  to    Siam,    214  ;    to 

Ava,  512. 
Cudworth's  Intellectual  System,  34. 


Dagoba,  a  monument  surmoimtmg  a  relic, 
(E.  M.  224),  160,  162,  181,  183,  196, 
208,  318,  353,  456,  519; 

Damba,  a  tree,  18. 

Dambadiwa,  a  continent,  19. 

Dana,  almsgiving,  283. 

Dancing  women,  153. 

Dasa  bala,  the  ten  powers,  380. 

Dasa  sil,  the  ten  obligations  binding  upon 
a  priest,  488. 

Davis,  Samuel,  23. 

Davis's  Chiiiese,  507. 

Death,  103,  231,  389,  390,  396,  402,  433, 
440. 

Declination  of  the  sun,  5. 

Demerit,  450. 

Democritus,  8,  12,  246,  393. 

Destruction  of  the  world,  modes  of  the, 
5,  28. 

Dew,  475. 

Dewa,  a  divinity,  the  inhabitant  of  a 
dewa-loka,  22,  36,  37,  39,  41,  42,  43,  44, 
49,  51,  53,  118,  128,  141,  147,  163,  165, 
166,  186,  228,  277,  279,  299,  405. 

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  deAva  is  wor- 
shipped, 42,  335. 

Dewa-loka,  a  celestial  world,  2,  5,  24,  25, 
28,  33,  103, 126,  448,  472,  476,  489,  491. 

Dewi,  the  female  of  a  dewa,  165,  182,  205, 
282,  375. 

Dharrama,  the  truth,  the  teachings  of 
Budha,  36,  87,  91,  181,  184,  203,  216, 
357,  379,  449. 

Dharmma-pada,  four  truths,  497. 

Dhatu,  elements,  relics,  351,  399,  432. 

Dhyana,  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,  315,  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,  anger,  495. 


524 


INDEX    AND    GLOSSARY. 


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,    145,   149,  241,    242,  284,    369, 

394. 

Elements  of  existence,  399. 

Elements,  the  four,  400. 

Epicurus,  3-5,  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. 

FaHian,  86,  133,  144,  162,  169,  212,  216, 

236,  246,  301,  343,  458. 
Fichtc,  Johan  G.  398. 
Fire,  destruction  of  worlds  by,  5,  29. 
Fire-worshippers,  188. 
Fishes,  immensely  large,  13. 
Foe  Koue  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,  475. 

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,  258. 

Giesler,  34. 

Giiimekhala,  an  elei:)hant,  172,  176,  178. 

Gnostics,  34. 

Godavcry,  a  river,  53,  334. 


Gogerlev,  the  Rev.  D.  J.,  15,  25,  26,  46, 
47,  99",  112,  181,  265,  388,  391,  424,429, 
431. 

Gold,  of  India,  19. 

Gotama  Bodhisat,  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 ;  liis  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  lion,  113;  a 
monkey,  113;  the  ascetic  Kapila,  132; 
the  dewa  Santusita,  140. 

Gotama  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, 35  ;  delivers  the  Maha  Samaya 
discourse,  40 ;  visited  by  the  king  "of 
the  yakas,  45  ;  rejieats  a  stanza  to  the 
asur  Rahu,  47  ;  describes  the  sufferings 
in  the  narakas,  48  ;  visits  Sunaparanta, 
57  ;  relates  the  history  of  Widhura,  73  ; 
the  qualities  he  required  in  a  wife,  78  ; 
on  caste,  80  ;  the  reviver  of  a  more  an- 
cient system,  86  ;  why  called  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  "birth,  145;  receives 
the  homage  of  the  dewas  and  brahmas, 
146 ;  is  worshii^pcd  by  Kiila-dewala, 
147  ;  receives  his  name,  148  ;  his  gi-cat- 
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-dewi,  152  ;  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  Rahula  born,  156;  is 
praised  by  the  princess  Kisagotami,  156  ; 
resolves  to  abandon  the  world,  157; 
leaves  the  palace,  158  ;  cuts  off  his  hair, 
161  ;  visits  Rajagaha,  162 ;  exercises 
asceticism,  164  ;  sees  live  dreams,  166; 
receives  an  offering  of  food  from  Sujat;i, 
168;  sits  imder  the  bo-tree,  170;    his 


INDEX    AND    GLOSSARY. 


525 


contest  with  Wasawartti-Mai-a,  171 ; 
resists  the  wiles  of  the  daughters  of 
Mara,  179;  receives  the  supreme  Bud- 
hashi}),  179;  utters  the  anekajati  stanzas, 
180;  remains  under  the  bo-tree,  181; 
receives  an  offering  from  two  merchants, 
182;  delivers  his  first  discoiu'se,  186; 
eighty-six  princes  become  liis  disciples, 
188  ;  a  thousand  fire- worshippers  em- 
brace the  priesthood,  189;  Bimsara  be- 
comes his  disciple,  191 ;  talies  posses- 
sion of  the  Weluwana  monastery,  194  ; 
Mugalan  and  Seriyut  become  his  prin- 
cipal discij)les,  195  ;  holds  a  convoca- 
tion, 198  ;  visits  Kapilawastu,  198  ;  car- 
ries the  alms-bowl  through  the  city, 
202  ;  visits  Yasodhara-dcwi,  204  ; 
Nanda,  his  brother,  and  Rahula,  his 
son,  become  priests,  206  ;  visits  Ceylon, 
207,  356 ;  fotetells  the  prosperity  of  a 
labourer's  wife,  213  ;  attends  a  plough- 
ing festival,  215  ;  receives  the  Jetawana 
monastery  from  Anepidu,  216;  receives 
an  oifering  from  Wisalcha,  226  ;  receives 
Anurudha,  and  other  princes,  as  priests, 
231 ;  appoints  Ananda  to  be  his  jjer- 
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  advice 
to  Sacha,  255  ;  converses  with  the  mer- 
chant Punna,  259  ;  delivers  a  discourse 
to  the  mendicant  Sachabadda,  260  ;  over- 
comes the  demon  Alawaka,  261 ;  his 
contests  with  Upuli  and  other  tirttakas, 
263  ;  teaches  Kutadanta  what  is  the 
most  proper  alms-otfering,  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  Ms  relative,  283 ; 
foretells  that  a  flower-girl  will  become 
a  queen,  285  ;  dii-ects  IJtphalagandha  to 
say  bana,  286  ;  gives  advice  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  tht- 
takas  are  put  to  shame,  296  ;  Sekra 
prepares  for  him  a  magnificent  pavilion, 
297  ;  says  bana  in  the  dewa-loka  Tawu- 
tisa,  298,  366  ;  descends  to  the  earth  by 
a  ladder,  301 ;  proclaims  the  wisdom  of 
Seriyut,  302  ;  gives  advice  to  the  n^ga 
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  Korakhatti  and 
other  tirttakas,  330  ;  his  doctrines  em- 
braced by  Bawari,  333  ;  visits  the 
brahma-loka  and  converts  the  brahma 
Baka,  336  ;  his  disciple  Mugalan  attains 
nirwana,  338  ;  his  father-in-law,  Supra- 
budha,  comes  to  destruction,  340 ;  his 
^\■iie,  Yasodhara-dewi,  attains  nirwana, 
342 ;  partakes  of  an  ottering  of  pork, 
343 ;  is  taken  ill,  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  lived, 
353  ;  his  various  names,  354 ;  the  places 
in  which  he  resided,  356  ;  his  character, 
358  ;  his  supremacy,  360  ;  his  manhood, 
363 ;  his  stature,  364 ;  is  visited  by 
Rahu,  364 ;  the  brahman  Atula  at- 
tempts to  measure  his  height,  365  ;  his 
manner  of  walking,  366 ;  his  employ- 
ment during  the  thi-ee  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  Milinda,  384  ;  proofs  of  his 
wisdom,  257,  386 ;  his  wisdom  unde- 
rived,  o89 ;  convinces  the  tu'ttaka  Sa- 
chaka,  425  ;  illustrates  the  effects  of 
karma,  446  ;  received  his  own  greatness 
fi'om  his  previou.s  karma,  448  ;  receives 
an  offering  from  Ambapali,  457 ;  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,  115,  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    GLOSSARY. 


Guna  Jatalca,  113. 
GjTDsies,  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. 
Heercn,  74. 
Hells,  2,  5,  26. 
Heraclitus,  34,  35. 
Hermes,  34,  145. 
Herodotus,  12,  14,  70,  72,  76, 154, 169,  241, 

284. 
Hesiod,  11,  393. 
Himtila,  Himalaya,  4, 15, 17, 19,  30,  33, 47, 

48,  49,  55,  141,  262,  308,  441,  453. 

Hindus,  12,  24,  41,  58,  G8,  70,  77, 100, 126, 

109,  212,  394. 
Hitopadesa,  100, 

HimiThsang,  1C9,  212,  236,  246,  343. 
Hodgson's  Illustrations,  88,  156,  196,  357, 

443. 
Homer,  13,  27,  347,  318. 
Horses,  wonderful,  127,  159,  244. 
Hough's  Christianity  in  India,  84. 
Householder,  duties  of  the,  460,  479. 
Humboldt's  Kosmos,  27,  29. 
Hmis,  516. 

Husband,  duties  of  the,  460,  480, 
Husbandman,  labours  of  the,  228. 
Hj'perboreans,  14. 

Identity,  397,  424. 

Idleness,  460,  475. 

India,  14,  15,  18, 19,  22,  42,  70,  75. 

Individuality,  424. 

Indra,  25. 

Indraya,  a  moral  jjower,  432,  439. 

Indus,  15. 

Inhabitants,  primitive,  of  the  earth,  64. 

Intoxication,  460,  473. 

Intuitive  perception,  294,  389,  416,  499. 

Irdhi,  a  miraculous  power,  9,  38,120,  188, 

197,  198,  205,  269,  309,  315,  321,  448, 

455,  498,  500. 
Irdhi-pada,  the  modes  by  which  the  power 

of  irdhi  is  obtained,  498. 


Isubu,  140  cubits,  11,  18. 

Jackal,  ctmning  of  a,  472. 

Jainas,  22,  142,  162,  518. 

Jala-polowa,  the  world  of  water,  3,  32,  33, 

362. 
Jambudwipa,  the  continent  south  of  Meru, 

4,  13,  17,  19,  21,  23,  126,  140,  141,  169, 

283,  288,  425,  449. 
Jammak-setra,  a  class  of  worlds,  2. 
Jataka,  a  birth,  73,  79,  99,  129,  130,  192, 

204,  205,  297,  308,  309,  398. 
Jerusalem,  159,  169,  353. 
Jetawana,   a  monastery  near  Sewct,  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  William,  24. 
Jom-nal  of  the  Bengal  Asiatic  Society,  22, 

80,  100,  123, 126,  133,  236,  343,  357,  516, 

518. 
Juggernaut,  349. 

Kailasa,  15,  263. 

Kakusanda,  the  thu'd  Budha  previous  to 

Gotama,  87,  96,  195. 
Kakudasatya,  a  sceptic,  291. 
Kaladewala,  an  ascetic,  147. 
Kalaranamatthaka,  a  tii'ttaka,  331. 
Kalidasa,  a  king,  130. 
K&linga,  a  country,  54,  55,  116. 
Kalpa,  a  cycle,  1,  5,  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  Gotama 

fled  from  the  palace,  146,  158,  161. 

Kapila,  an  ascetic,  132. 

Kapilawastu,  the  birth-place  of  Gotama, 
40,  78,  132,  133,  134,  141,  144,  147,  152, 
165,  199,  307,  335,  340,  341,  353,  356. 

Karma,  moral  action,  the  supreme  power, 
33,  35,  39,  44,  61.  64,  156,  253,  266,  339, 
364,  381,  392,  394,  401,  429,  43T,  434, 
438j  440,  441,  445,  455,  500. 

Kasina,  an  ascetic  rite  (E.  M.  252),  10,  31, 
200,  297,  314,  418,  468. 

Kasyapa,  a  priest,  213,  348,  465,  477- 


INDEX    AKD    GLOSSARY. 


527 


Kasyapa,  the  Budha  who  preceded  Gota- 

ma,  87,  97,  195,  253,  262,  264,  362,  456, 

513. 
Kiya,  the  body,  266,  440. 
Keni,  an  ascetic,  273. 
Kepler,  398. 

Ketu,  an  asur,  5,  22,  23,  46. 
Khandas,  the  elements  of  existence,  388, 

390,  399,  424,  425,  426,  433,  446. 
Khema,  a  priestess,  197. 
Khumbanda,  an  order  of  beings,   11,  24, 

37,  46,  264. 
Kimbulwat,   the   same    as    Kapilawastu, 

307. 
Kmdness,  of  Gotama,  253,  324,  374. 
King,  the  first,  66. 
Kisagotami,  a  princess,  156. 
Kisawacha,  legend  of,  53. 
Klaproth,  307,  343,  357,  433. 
Koli,  a  city,  134,  136,  144,  152,  307. 
Konagamana,  the  second  Budha,  previous 

to  Gotama,  87,  96,  195. 
Kondanya, apriest,  149,  165, 184, 187,  313, 

328. 
Korakhatti,  a  tirttaka,  330. 
Korbsi  Csoma.  7,  16,  97,  132,  142, 148, 150, 

163,  171,  196,  197,  198,  225,  236,   343, 

356,  433,  516,  547. 
Kosala,  Kosol,  a  country,  133,  188,  216, 

220,  249,  277,  280,  281,   283,  285,  286, 

287,  303,  315,  333,  452,  490. 
KosambcE,  a  city,  245,  316,  334,  356,  500. 
Kumbhanda,  an  order  of  beings,  24. 
Kusala,  merit,  409,  445,  451. 
Kusuma-pura,  515. 
Kusinara,  the  place  at  which  Gotama  died, 

133,  280,  335,343,  353. 
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. 
LankSi,  Ceylon,  59,  212,  357. 
Lewes'  History  of  Philosophy,  34. 
Lichawi,  a,  race  of  princes,  235,  255,  281, 

315,  329,  353,  426,  456. 
'^^^e,  \i$  taking  of,  327,  460,  461. 


Lions,  four  kinds  of,  18. 

Loka,  a  world,  5. 

Lokantarika,  a  hell  so  called,  2,  27,  47,  58, 

105. 
Lokottara,  entii-e  freedom  from  all  sensu- 

ousness,  445. 
Lomasa  Kasyapa,  legend  of,  50. 
Lumbini,  the   garden  in  wliich   Gotama 

was  born,  144. 
Lying,  128,  460,  468. 

Macvicar,  E,ev.  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  Avorld, 

26,  31. 
Maha-kalpa,  a  cycle,  1,  2,  6,  7,  26. 
Maha  Kosol,  a  king,  315,  333,  426. 
Mahamtiya-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,  £64, 

297,  302,  450. 
Maha  Nama,  a  prince,  227,  283,  454,  488. 
Maha  Polowa,  the  earth,  3, 
Maha  Prajapati,  aunt  and  foster-mother 

of  Gotama,  137,  161,  204,  306,  341,  342. 
Maha  Sammata,  the  first  king,  66,  125, 

126,  129,  203. 
Mahawanso,  519. 
Mahaweli,  a  river  in  Ceylon,  20f . 
Mahomet,   Mahomedanism,    12,    41,    142, 

145,  146,  152,  159,  212,  358. 
Maitri,  the  Budha  who  will  succeed  Go- 
tama, 18,  25,  95,  211,  373. 
Makasa  Jataka,  113. 
Makhali-gosala,  a  sceptic,  291. 
Malice,  460. 

Mallika,  a  flower-gii-1,  285,  288,  304. 
Malwa,  a  race  of  princes,  280,  345,  347, 

351,  353. 
Man,  difficulty  of  receiving  birth  as,  442, 

450. 
Manetho,  8. 

Manhood  of  Budha,  283. 
Manjusaka,  a  fabulous  tree,  16,  49. 


528 


INDEX    AND    OLOSSAKY. 


Mano,  the  mental  powers,  266,  420. 
Manopranidhi'iiia,  the  era  of  resolution, 

88,  91,  92,  101. 
Mantra,  a  spell,  73,  490. 
Manu,  34,  76,  79,  148,  222,  361. 
Masson,  516. 

Master,  duties  of  the,  460,  482. 
Masuran,  a  golden  coin,  119,  218. 
Medical  science,  238. 
Megasthenes,  515. 
Melampus,  358. 
Memory,  406. 
Merchants,  13,  52,  57,  69,  74,  90,  108,  216, 

220,  259. 
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, 

513 
Milinda  Prasna,  quoted,  512  ;  22,  60,  87, 

152,  216,  320,  347,  364,  374,  377,  386. 

396,  399,  461,  515. 
Mill's  British  India,  69. 
Milton,  27. 
Miminna,  132. 

Mines  of  treasure,  four  great,  146,  206. 
Miyulu,  a  city,  129,  192. 
Moha,  ignorance,  432,  495. 
Moirae,  398. 

Months,  names  of  the,  23. 
Moon,  4,  20,  21,  22,  47,  65,  422. 
Moon-beam,  20. 
Moral  responsibility,  396,  438. 
Moses,  145,  159. 
Mosheim,  65. 
Muchalinda,  a  naga,  182. 
Mugalan,  one  of  the  two  principal   dis- 

ctples   of  Gotama,    15,    181,    197,    203, 

234,  246,  292,  297,  298,  300,  302,  303, 

313,316,  317,  328,  337,  342,  376,  378, 

383,  455,  477,  494,  502. 
Miiller'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  Milinda 

Prasna,  12,  37,  60,  364,  370,  375,  379, 

381,  383,  406,  420,  424,  514. 
Naiades,  44. 

Nalanda,  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  of  the  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. 
Niganthana,tha,  a  tirttaka,  225,  266,  292. 
Nigrodha,  an  ascetic  and  rahat,  39. 
Nigrodha,  a  garden,  200,  204,  356. 
Niranjara,  a  river,  168. 
Nirwana,  the  cessation,  of  existence,  (E. 

M.  280),  26,  36,  37,  39,  45,  49,  53,  80,  89, 

104,  156,  253,  313,  338,   342,  343,  365, 

449,  490,  515. 
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. 

Pichiti,  a  class  of  priestlj'  misdemeanours, 
(E.  M.  9),  470. 

Pancha-abignya,  five  supernatural  endow- 
ments, 170. 

Panchaskhanda,  the  five  elements  of  ex- 
istence, 257,  258,  388,  399. 

Pancha-sil,  the  first  five  obligations  of  the 
dasa-sil,  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. 

Pansulculakanga,  an  ordinance  of  the 
priesthood,  (E.  M.  118),  327. 

Parajika,  exclusion  from  the  priesthood 
(E.  M.  9),  464.  469. 

Piiraniitas,  the  virtues  essential  to  a  B6- 
dhisat,  49,  98,  101,  120,  158,  173,  302, 
330,  355,  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, 
Pase-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. 

Pathika,  a  tii'ttaka,  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,  151,  284. 

Pestle,  eastern,  154. 

Phassa,  contact,  touch,  404,  432. 

Pindapatikanga,  an  ordinance  of  the 
priesthood  (E.  M.  97),  327. 

Pii-ikaras,  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, 

516. 
Piyumatura  Budha,  467. 
Planets,  the  nine,  24,  65. 
Plato,  27,  141. 
Pliny,  347. 

Ploughing  festival,  150,  214. 
Plutarch,  34. 


Poya,  the  day  on  whichthe  moon  changes, 
held  sacred  by  the  Budhists,  22,  49,  51, 
116,488. 

Pragny^wa,  wisdom,  384,  413,  438,  498, 

Prakrama  Bahu,  monarch  of  Ceylon,  19, 
512,  518, 

Pranaghata,  the  taking  of  life,  401, 

Pratisambhida,  modes  of  illumination,  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, 

Prohita,  a  chief  comisellor,  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. 

Piijawaliya,    quoted,  519;    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,  125,  135,  178, 
245. 

Purana-kasyapa,  a  sceptic,  254,  290,  296, 

324. 
Purwarama,  a  monastciy,  227,  233. 
Purwawidesa,  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,  58,  162, 
364. 

Rahula,  son  of  Gotama,  124,  156,  161, 
206,  314,  342. 


o30 


rXDEX     AND    GLOSSARY. 


Rajagaha,  a  citv,  4-5,  129,  133,  UO,  162, 
163,  191,  195,'  213,  216,  220,  237,  2.54, 
285,  288,  290,  315,  321,  323,  334,  335, 
342,  350,  353,  356,  364,  477,  486,  501. 

Raja  Tarangini,  515. 

Rdksha,  an  order  of  beings,  37,  47,  57. 

Rima,  king  of  Benares,  134. 

Rasi,  the  signs  of  the  zodiac,  23. 

Regalia,  131. 

Relics,  208,  321,  349,  362. 

Remusat,  357. 

Reproduction,  441. 

Resolution,  era  of,  89. 

Retribution,  424,  429,  438. 

Revolutions,  mundane,  6. 

Riches,  484. 

Rishi,  an  ancient  sage  of  mighty  power, 
2,  9,  10,  16,  37,  42,  50,  58, 107,  147,  269, 
293,  315,  362,  363. 

Rock,  circles  of,  round  Meru,  3,  12. 

Rohana,  a  priest,  514. 

Rohlni,  a  river,  133,  307. 

Romanism,  40,  126,  142. 

Romans,  8,  10,  40,  42,  76,  126,  140,  152, 
249. 

R6pa,  body,  26, 43,  861,  399,  424, 426,  429, 
431,  432,  440,  499. 

Rflpa-brahma-lokas,  the  sixteen,  25. 

Rtipawachara,  a  class  of  Avorlds,  3. 

Sabhiya,  a  tirttaka,  254. 
Sacha,  a  tirttaka,  255,  425. 
Sadharmmulankiu'e,    quoted,    519  ;    366, 

367,  374. 
Sadharmmaratnakure,    quoted,    519 ;    10, 

53,  97,  107,  213,  214,  277,  280,  306,  340, 

355,  363,  367,  379,  380,  461,  462,  406, 

467,  469,  474. 
Sagal,  a  city,  263,  384,  513. 
Sakaspura,  a  city,  300. 
Saketu,  a  city,  221,  239,  334,  356. 
Sakradagarai,  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,  Sakvas,  133,  136,  141,  152,  228, 
230,  307,  339,  351,  353,  355,  376,  383, 
452. 


Sala-polovva,  a  stratum  of  the  earth,  3. 
Sileyya-s6tra-sanne,    quoted,    339,    465, 

471. 
Samadhi,  the  power  of  restraint,  perfect 

tranquillity,  414,  498,  502. 

Samairera,  a  novice,  a  candidate  for  the 
priesthood  (E.  M.  18),  232,  251,  488,  513. 

Sampati  Maha  Brahma,  43,  56,  377. 
Samyak-pradhana,  four  great  duties,  497. 
Sandi'acottus,  515. 
Sangala,  515. 

Sangcrmano's  Bm-mese  Empire,  10,  13. 
Sanskara-loka,  the  material  world,  3. 
Sangsara,  successive  existence,  439. 
Sanjayabellanti,  a  sceptic,  292. 
Sankharo,  discrimination,  399,  404,   424, 

426. 
Sanne,  a  translation,  a  paraphrase,  520. 

Sannya,  perception,   399,   404,   405,    415 

418,  422,  424,  426. 
Sarana,  help,  assistance  (E.  M.  23),  350. 
Sardhawa,  purity,  410,  411,  495,  498. 
Satcha-kii-iya,  a  charm  (E,  M.  273),  192. 
Sat-charita,  six  states  of  mind,  495. 
Satipatthiina,   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,  151,  155,  161,  163,  182,  193, 
239,  257,  263,  264,  277.  288,  294,  298, 
335,  346,  353,  356,  378,  492. 

Sela,  a  brahman,  274,  375. 
Sela-sdtra-sanne,  quoted,  275. 

Self,  non-existence   of  a,  388,   391,  425, 

434. 
Sensation,  388,  399,  403,  404,  422. 
Sense,  organs  of,  401,  419. 

Seriyut,  one  of  the  two  principal  disciples 
of  Budha,  124,  181,  197,  201,  203,  205, 
206,  234,  255,  299,  300,  302,  31,3.  317, 
321,  328,  339,  342,  376,  378,  383,  502. 

Setawva,  a  city,  133,  335. 


INDEX    AND    GLOSSARY. 


531 


Sewet,  a  city,  46,  107,  133,  188,  216,  2-21, 
251,  255,  259,  276,  282,  284,  285,  287, 
294,  304,  307,  315,  334,  342,  356,  467. 
Siam,  Siamese,  133,  140,  214,  355,  370. 
Sibylla:),  255. 
Siddhantas,  22. 

Sidlia,  au  order  of  ancient  sages,  37- 
SidhS.rtta,  the  name  of  Gotama  previous 

to  his  reception  of  the  Budhaship,  92, 
149,  152—179,  355,  370. 
Signs,  characteristic,  165,  166,  274,  301. 
Sila,  precepts,  173,  461,  488. 
»  Singalowada-sutra-sanne,     quoted,      474, 

475,  476,  478,  479,  480,  482,  484. 
Siva,  473. 
Slander,  460,  471. 
Slaves,  duties  of  the,  482. 
Sniirti,  the  conscience,  412,  498. 
Smith,  Bishop,  184,  344. 
Smith's  Religion  of  Ancient  Britain,  70. 
Solomon,  153. 
Sona,  a  noble,  246. 

Soul,  does  not  exist,  388,  390,  395,  424. 
Sowan,  the  first  of  the  foiu-  paths  leading 

to  nii-wana  (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  Gotama' 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,  345. 
Sujitk  Jitaka,  107. 
Sun,  2,  4,  20,  47,  64. 
Sun,  race  of  the,  134. 
Simakhata,  a  Lichawi  prmce,  329. 
Sunaparanta,  a  country,  259. 


Suns,  appearance  of  seven,  30,  363. 
Supra-Budha,   father-in-law  of   Gotama, 

61,  134,  152,  339,  447. 
Supremacy  of  Budha,  360. 

Suryodgamana-sutra-sanne,    quoted,     14, 

17,  19,  33,  399. 
S6tra  Pitaka,  the  second  division  of  the 

sacred  books  (E.  M.  167),  519. 
Swastika,  a  mystical  figure,  367. 
Sykes,  Colonel,  300,  353. 

Taksala,  a  collegiate  city,  238,  249. 

Talmud,  13,  101. 

Tartars,  515. 

Tattigata,  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,  514. 

Taylor's  Ocellus  Lucanus,  34. 

Teacher,  duties  of  the,  460,  478. 

Tejo-sangwartta,  the  destruction  of  the 
world  by  fii'e,  32. 

Telesdhutanga,  a  class  of  ascetic  observ- 
ances (E.  M,  9),  252. 

Terms,  various,  explained,  461,  494. 

Texts  illustrated : — 


Gen.  iv 

.    2 
12 
17. 

68 
67 
68 

20. 

68 

21. 

68 

22. 

68 

vi. 

3. 

30. 

Exod.  XXX. 

15. 

85. 

1  Sam.  XXV. 

1. 

15. 

XXX. 

15. 

15. 

2  Sam.  viii. 

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. 

xjii. 

19. 

347. 

Ezra  i. 

2. 

126. 

vi. 

2. 

12. 

Job  xxxii. 

18. 

256. 

xxxiv. 

19. 

85. 

532 


INDEX    AND    GLOSSARY. 


Prov.  xxii.    2,     85. 

Ezck.  xliv.    2.  142. 

Iv.    5.  242. 

Luke  ii.    1.  126. 

Eph.  vi.    9.     85. 

Col.  iii.  25.     85. 

1  Pet.  iii.  20.     30. 

2  Pet.  ii.    5.     30. 
Thales,  12. 

Theft,  66,  460,  465. 

Thucydides,  70. 

Thupa,  an  erection,  over  a  relic,  15. 

Tli'dpa-wansa,  quoted  519  ;  353. 

Tibet,  16,  82,  96,  133,  142,  163,  225,  236, 
354,  356,  357,  516. 

Tilakuna,  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,  not  sentient,  444. 

Trikuta-parwata,  three  peaks  upon  which 
Meru  rests,  11,  44. 

Trisnawa,  the  cleaving  to  sensuous  ob- 
jects, 432,  495. 

Tiiwidhadw;u-a,  three  metaphorical'doors, 
494. 

Triwidhagni,  the  thi-eefold  metaphorical 
fire,  495. 

Triwidhasampatti,  the  threefold  advan- 
tage, 494. 

Truths,  the  four  great,  205,  349. 

Tun-bhawa,  the  three  states  of  existence, 
495. 

Tun-16ka,  the  tliree  worlds,  495. 

Turnom-'s  Mahawanso,  15,  25,  32,49,  126, 
503,  512. 

Tusita,  the  fourth  of  the  celestial  regions, 
25,  49,  332,  457,  490. 

Udeni,  a  coiuitry,  243,  451. 

Universe,  its  periodical  destruction  and 
renovation,  28. 

TJpadaiia,  the  cleaving  to  existence,  394, 
432. 

Upali,  a  barber  who  became  a  priest,  231. 

Ilpali,  a  householder,  267. 


Upfisaka,  a  lay  devotee,  183,  276,  287,  301, 

320,  325,  349,  378,  479. 
Upasampada,  ordination  (E.  M.  44),  52, 

82,  234,  251,  301,  312,  341,  505,  519. 
Upasikawa,  a  female  lay  devotee,  226,  278, 

349,  364,  410,  451,  503, 
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. 
Vitality,  402,  4C8. 

Waggumuda,  a  river,  469. 
Wakpranidliana,    the   era  of  expression, 
93. 

Wa-polowa,  the  world  of  wind,  3,  362. 
Ward's  Hindoos,  58,  255,  486,  512. 
Wasawartti-Mara,  ruler  of  the  sixth  dewa- 

loka,  151,  157,  159,  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. 
Werksliamulikanga,  a  priestly  ordinance, 

(E.  M.  134),  327. 
Wesamuna,  king  of  the  demons,  45,  51, 

261,  264. 
Wessantara-J^taka,    116,    124,    134,    140, 

176,  201,  341. 
Wichara,  investigation,  406,  422. 
Widarsana,  perfect  discernment,  232,  499. 


INDEX    AND    GLOSSAKY. 


533 


Widyadhara,  an  order  of  sages,  37. 

Wife,  duties  of  the,  460,  489. 

Wihara,    the  residence  of   a  recluse  or 

priest,  53. 
Wilkinson's  Aiacient  Egyptians,  69,  369. 
WUson's  Sanscrit  Dictionary,  11,  32,  243, 

368,  406. 
Wilson's  Vishnu  Purana,  7,  8,  11,  12,  15, 

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,   conscioiisness,    399,   415,    418, 

419,  424,  426,  429,  500. 
Wirya,  courage,  resolution,  102,  381,  409, 

498. 
Wistikha,  a  nobleman,  40,  52,  276,  281. 
Wisakh^,  a  merchant's  daughter,  220,  281, 

287,  356,  364. 
Wisiila,  a  city,  133,  235,  251,  255,  282,  310, 

331,  335,  341,  351,  356,  456,  463. 
Wisayak-setra,  a  class  of  sakwalas,  2. 
AVisdom,  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. 

Yakii,  a  demon,  ]  1,  24,  37,  44,  56, 109,  207, 

213,  261,  353,  489,  502. 
Yama,  a  celestial  world,  25. 
Yama,  the  regent  of  death,  264,  481. 
Yamuna,  the  Jumna,  500. 
Yasodhara-dewi,  the  wife  of  Gotama,  124, 

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  of  the,  23,  368. 

Zoroaster,  12,  14,  71,  354. 


MEADEN,    PRINTER,   GOUGH    SQUARE,    I'LEET    STREET,    LONDON. 


ERRATA. 

Page  21,  line  3,  for  "  Piirc"  read  "  Piisa." 

34,  29, /or  "  Lewis"  read  "  Lewes." 
72,  2, /or  "  daletli"  read  "  rcsh." 

75,  29,  for  "is"  read  " are." 

78,  11, /or  "  derivations"  read  "  deviations." 

89,  23, /cr  "  sekradagami"  rmrf  "  salaadagami.' 

125,  14, /or  "paralled"  rearf  "parallel." 

161,  23,/or  "  when"  read  "  where." 
194,  6,  dele  "  of  Jetiwana." 

330,  17,  part  of  the  sentence  is  wanting. 

379,  18, /or  "  Dimbulota"  reatZ  "  Dimbultota." 

399,  15,  for  "  prcception"  read  "  perception." 

415,  33, /or  "  winyiwa"  read  "  winyana." 

453,  18,  for  "  dharmna"  read  "  dharmma." 

481,  18,  for  "  woman"  read  "  women." 

490,  27,  for  "  even"  read  "  ever," 
496,  1, /or  "or"  rea</ "on." 


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