Om! Homage to the glorious mighty Buddha, and to all Buddhas, past, future and present.
Here begins the Mahāvastu.
There are these four stages in the careers of Bodhisattvas. What are the four? They are the “natural” career, the “resolving” career, the “conforming” career, and the “persevering” career.
Homage to Aparājitadhvaja, a Tathāgata, an Arhan, and perfect Buddha, in whose presence the root of goodness was planted by this very Śākyamuni, the Exalted One, when as a universal king he lived in the “natural” stage of his career.
Homage to the Śākyamuni of long ago, a Tathāgata, an Arhan, a perfect Buddha, in whose presence this very Śākyamuni, the Exalted One, when he lived in the “resolving” stage of his career as head of a guild of merchants, first vowed to acquire the root of goodness, saying, “May I in some future time become a Buddha, a Tathāgata, an Arhan, a perfect Buddha, like this exalted Śākyamuni; and may I, too, be called Śākyamuni” and so on to the words “and may Kapilavastu be my city too.”
Homage to Samitāvin, a Tathāgata, an Arhan, a perfect Buddha, in whose presence this very Śākyamuni, the Exalted One, made a vow to conform when, as a universal king, he lived in the “conforming” stage of his career.
Homage to Dīpaṃkara, a Tathāgata, an Arhan, a perfect Buddha, who first proclaimed of this Exalted One that now is, “Thou wilt become, O young man, in some future time, after immeasurable, incalculable, infinite kalpas, a Tathāgata, an Arhan, a perfect Buddha, called Śākyamuni.” (I shall relate at length this proclamation concerning the youth Megha in the chapter on Dīpaṃkara.).
After that time, when the Tathāgata Dīpaṃkara was in the “persevering” stage of his career, the words “thou wilt become a Buddha” were proclaimed by countless Tathāgatas subsequent to him.
Afterwards the following proclamation was made by the exalted Sarvābhibhū: “ Thou, monk Abhijit, wilt in the future, in a hundred-thousand kalpas, become a Tathāgata, an Arhan, a perfect Buddha called Śākyamuni. (I shall later on recount all this and the rest concerning the monk Abhijit.).
Homage to Vipśayin, a Tathāgata, an Arhan, a perfect Buddha. Homage to Krakutsanda, a Tathāgata, an Arhan, a perfect Buddha. Homage to Kāśyapa, a Tathāgata, an Arhan, a perfect Buddha, by whom this present exalted Śākyamuni was proclaimed and anointed heir to the throne. “Thou, Jyotiṣpāla, wilt in some future time immediately after me become a Tathāgata, an Arhan, a perfect Buddha, and thou also wilt be called Śākyamuni.” (I shall relate at length the prediction made of the monk Jyotiṣpāla.).
And so, homage to all Buddhas, past, future and present.
Here ends the prologue of “homages”.
Here begins the Mahāvastu, which is based on the redaction of the Vinaya Pitaka made by the noble Mahāsānghikās, the Lokottaravādins of the Middle Country.
Ordinations are of four kinds, namely, self-ordination, ordination by the formula, “Come, monk,” ordination by a chapter of ten monks, and ordination by a chapter of five. The ordination called self-ordination was that of the Exalted One near the bodhi tree.
All those who live in the practice of the ten right ways of behaviour thereby get nearer to enlightenment, but Sākyamuni in this respect won especial distinction. After living in the practice of those good deeds which fitted him to receive the Buddha’s teaching, he in due course came to Dīpaṃkara. And when he saw him, conspicuous for beauty among koṭis of beings, altogether lovely and inspiring confidence, with his company of disciples around him, Śākyamuni conceived the thought of emulating him. “Well would it be,” said he, "if I, rising superior to the world, living for the good of the world, should be reborn for the sake of this world.”
Dīpaṃkara, aware of the effort Śākyamuni had made to win enlightenment, and of the vow he had made, proclaimed that he would win an equality with himself, in short an equality with a Self-becoming One. “An immeasurable future hence,” said he, “thou wilt become a Buddha, of the house of the Sākyans, a scion of the Sākyans, for the welfare of devas and men.”
He, to whom it was thus foretold by the Exalted One, the lord of men, that he would win pre-eminence among men, lived the life of a pre-eminent man, a foremost man, a consummate man. During his career as a Bodhisattva, he lived through many lives, seeking the good and happiness of men, a Bodhisattva for the world’s sake and his own. In all he did he ensued charity, morality, justice, and self-denial, seeking the welfare of the world, and aloof from self-interest.
The Conqueror won men by appealing to them on four grounds, namely, his generosity, his affability, his beneficence, and his equanimity in prosperity and adversity. There was nothing he possessed which he was not ready to give up. Time and again, when he saw a beggar the sight gladdened his heart. Repeatedly he gave up his eyes, his flesh, his son and his wife, his wealth and his grain, his self and his very life.
In this manner he passed through a nayuta of hundred-thousand births, a Bodhisattva intent on the welfare of beings, having true discernment of the right occasion and befitting conduct, and skilled in the knowledge of the diversity of man’s individuality. Yearning for the due time he passed into the world of the Tuṣita devas. There the Sugata destroyed liability to existence by reflecting on its impermanence, and thence entered on what was to be his last existence.
In order to secure release from existence, the Exalted One, extremely emaciated by his mortifications and austerities, passed his life subsisting on only one sesamum seed and one jujube fruit. But after extreme mortification of his body, he realised that that was not the way of release.
When he had duly bathed in the river Nairanjanā, fearless like a lion he settled in the city called Gayā.
In the first watch of the night, the Exalted One thoroughly cleared his “deva-eye” from all defect, and comprehended the different comings and goings of men. In the middle watch he called to mind previous existences of others and of himself, and came to know the various occasions of former existences. In the last watch he woke in an instant and spontaneously to what is to be known by the Driver of tameable men, to the equanimity of a Self -becoming One.
Here end the verses on the subject-matter of the Mahāvastu.
The Exalted One, the perfect Buddha, having fully achieved the end he had set himself, stayed in Śrāvastī, at the Jeta Grove in Anāthapiṇḍika’s park, teaching devas and men. (This occasion is to be described in detail.)
Now the venerable Mahā-Maudgalyāyana often went on a visit to hell. There in the eight great hells, each with its sixteen secondary hells, he saw beings enduring thousands of different hellish torments.
Many were the torments which the venerable elder Kolita saw beings suffering in the hells as he went on his way. In the Sañjīva hell people had their feet upwards and heads downwards, whilst they were destroyed with hatchets and knives. Others, again, instigated by malevolence, assailed one another with claws of iron, and in their hands appeared sharp sword-blades with which they rent one another. Yet they do not die as long as their evil karmas are not exhausted.
In the great hell Kālasūtra he saw beings with their limbs lashed with black wire, beaten and maimed and cut piece-meal with hatchets and saws. But their bodies, although beaten and mauled, grow again to undergo the same hideous torments. And thus they do not die, because they are upheld by karma.
In the great hell Saṃghāta, too, he saw thousands of beings tormented by the mountains that are afire, ablaze, and aflame, while the rivers run blood. Yet, in spite of their continually roving over these mountains, they do not die, because they are upheld by karma.
In Raurava he saw many thousand beings suffering thousands of torments, being enclosed by solid masses of copper which was afire and ablaze, amid dense smoke.
In Mahā-Raurava which is afire, ablaze and aflame, he heard the loud wailing of those who were hurled into the fire. And the cries of the wallers re-echoed in the great mountains of Cakravāḍa and Mahā-Cakravāḍa, where they reached the ears of men in the four great continents of Jambudvīpa, Pūrvavideha, Aparagodānīya, and Uttarakuru.
In Tapana he saw several thousands experiencing extremely terrible sufferings, being ground from heel to neck by iron grinders, and undergoing thousands of other torments as well. Yet even so they do not die, because they are upheld by karma. In this great hell, which is afire, ablaze and aflame, many thousands are reborn and suffer agonies. In this great hell which is a hundred yojanas in perimeter, the thousands of flames which leap up from the eastern wall beat against the western; the thousands of flames which leap up from the western wall beat against the eastern. Leaping up from the southern wall they beat against the northern, and leaping up from the northern wall they beat against the southern. Leaping up from the ground they beat against the roof, and from the roof they beat against the ground. Those thousands of beings collapse on all sides, but they do not die yet, because they are upheld by karma.
In the great hell Pratāpa there are mountains which are afire, ablaze and aflame. [The denizens of this hell] are driven to run over these mountains by hellish creatures armed with pikes. Such are the torments they undergo, but they do not die yet, because they are upheld by karma.
Then, released from this great hell they plunge into Kukkula. There also in Kukkula these people run about in flames , but they do not die yet, because they are upheld by karma.
Released from Kukkula they plunge into Kuṇapa. There they are devoured by black creatures with jaws of iron. But still they do not die because they are upheld by karma.
Released from the secondary hell Kuṇapa they catch sight of delightful trees on the edge of a forest, and in search of relief they run thither. But there, hawks, vultures, ravens and owls with beaks of iron drive them from under the verdant tree and consume their flesh. When their bones alone are left, their skin and flesh and blood grow again, and so they do not die, because they are upheld by karma.
Terrified by these birds, and deeming there was refuge where there was none, they enter the forest where the leaves are swords, and which is the hell Kumbha. When they have entered it, winds blow and cause the sharp sword-leaves to fall. These strike against their bodies, and on the body of none of them is there a spot which is not stabbed, not even a spot the size of the pore of a hair-root. But they do not die yet, because they are upheld by karma.
These beings, prostrate with wounds and with their bodies drenched with blood, then plunge into the river Vaitaraṇī, a river of hard acid water, by which their flaccid bodies are pierced.
The warders of hell raise their bodies thence with hooks of iron, and set them out in array on the fiery, blazing and flaming ground of the river bank. Then they ask them, “Ho! fellows, what is it that you want?” They reply, “Verily we are dying of hunger and parched with thirst.” Then the warders of hell force open their mouths with bars of fiery, blazing and flaming iron. They forge pellets of iron and make those beings open their mouths into which they then throw these pellets of fiery, blazing and burning iron. “Eat this, fellows,” say they. Then they tender them a drink of molten copper, saying, “Drink fellows.” This molten metal burns their lips, their tongues, their palates, their throats, their entrails; it assails their bowels and passes on to their lower parts. But they do not die yet, because they are upheld by karma.
Thus when the elder Mahā-Maudgalyāyana had seen the beings in the eight hells undergoing their thousands of torments (Ah! what misery!) he came to the four assemblies in the Jeta Grove and recounted it all at length. “Thus,” said he, “do the beings in the eight great hells and the sixteen secondary hells endure thousands of different torments. Therefore, one must strive after knowledge, win it, be enlightened, be fully enlightened, do good, and live the holy life. And in this world no sinful act must be committed.”
The many thousands of devas and men were seized with wonder when they heard the elder Mahā-Maudgalyāyana speaking so. Such is a summary description of hell. Now I shall go on to describe it in detail.
The Enlightened One himself looked on this world
and the world beyond,
on the coming and going of men,
on the round of passing away and coming to be.The Seer himself reflects upon and understands
the peculiar fruition of acts
which is bound up with the nature of man,
and the place wherein they come to fruition.Gotama, the Exalted One,
the seer with clear insight into all things,
has in his understanding named the eight hells,
Sañjīva, Kālasūtra, Saṃghāta, the two Rauravas,
Mahāvīci, Tapana and Pratāpana.Thus are these eight hells named.
Hard are they to traverse,
being strewn with the consequences of terrible deeds.
Each has its sixteen secondary hells.They have four corners and four gates.
They are divided up and well laid out in squares.
They are a hundred yojanas high,
a hundred square.They are encircled
by a wall of iron,
with a vault of iron above.
The floor is of hot and glowing iron.Habitations hard to dwell in are they,
being everywhere expanses of iron boards,
hair-raising, fearful, terrible,
and full of woe.All the fearful hells are filled
with hundreds of flames,
each of which spreads its glow
abroad a hundred yojanas.Here the many fearsome beings,
the great sinners,
burn a long time,
even for hundreds of years.With scourges of iron
the ruthless warders of hell
mercilessly beat
those who have sinned.These I shall tell of
in well-ordered words.
Give ear and attentively hear me
as I speak.In the Sañjīva hell
beings hang with their feet up
and their heads down,
and are trimmed with axes and knives.Carried away
by frenzy of anger
they fight among themselves,
using their own sharp claws of iron.Sharp knives also grow from their hands,
and with them these
utterly demented beings
rend one another.Though their bodies collapse
under the cold wind that blows on them,
yet all their limbs are afire
as they reap the fruit of their past deeds.Thus has the Master, the Tathāgata,
understanding its true nature,
called this hell Sañjīva,
a bourne of evil deeds.Released from Sañjīva
they plunge into Kukkula.
Foregathering there they are tortured
for a long stretch of time.There, in Kukkula,
they run about in flames
for many a yojana,
and suffer great misery.Released from Kukkula
these broken men plunge into Kuṇapa,
a vast expanse
spreading far and wide.There, asses, swarthy brutes,
with mouths breathing fierce fire,
rend their skin and devour and feed
on their flesh and blood.When they have passed out of Kuṇapa
they catch sight of pleasant trees,
and in quest of relief they make for the shelter
of their verdant foliage.But there, hawks and vultures and ravens,
with beaks of iron
drive them from under a green tree,
and devour their torn and gory limbs.And when they have been devoured
until their bones alone are left,
their skin and flesh and blood
grow once more.In their terror they run away,
and deeming there was refuge where there was none,
come all stricken to the terrible forest
where the leaves are swords.When they have escaped from the sword-leafed forest,
wounded, racked,
and steeped in blood,
they go to the river Vaitaraṇī.There they dive
into the river’s hot
and caustic water,
which pierces all of their tortured limbs.Then Yama’s myrmidons
gaff them with hooks of iron,
fling them on the river bank
and give them pellets of iron to eat.They give them
molten red copper to drink,
which passes through their inwards
down to their lower parts.Evil-doers,
those who follow the wrong way
and do not perform the right deed,
go down into these hells.Those who wholly eschew sinful deeds,
those whose conduct
is wholly virtuous
do not pass to the bourne of ill.Therefore the qualities of deeds are of two kinds,
good and bad.
Avoiding the bad,
one should practise the good and fair.In the Kālasūtra hell
beings are driven
from under a verdant tree
and their limbs are hacked with hatchets and axes.Then plates of iron
heated a long time
are put round their bodies,
burning and torturing them.When they have been burnt and tortured in this way,
these plates are taken off,
which causes the skin and flesh to come off
in shreds and the blood to flow.Then the warders of hell
rend them from heel to neck,
and many do they dash
against one another in the hell Kālasūtra.After this they fling them
into the smoking hell
of terrible darkling Saṃghāta,
where no unscathed men are seen.There they run about
in their milliards over many a yojana,
assailing one another
with leaden thongs.Thus has the Master, the Tathāgata,
understanding its true nature
named this hell Kālasūtra,
a bourne of evil-doers.From the surface of the hell Saṃghāta
mountains rise up on both sides.
In between these mountains
beings are herded in immense numbers.And these stony mountains come together
through the working of men’s karma,
and crush many beings
like so many fire-brands.Blood flows in streams
from their crushed bodies,
and from this confused pile of crushed bodies
issue rivers of pus.Merciless creatures beat them up
in iron tubs
with iron-tipped pestles,
even for many a hundred years.Thus has the Master, the Tathāgata,
understanding its true nature,
named this hell Saṃghāta,
a bourne of evil-doers.Large numbers are imprisoned
in the hell Raurava,
which is ablaze with fire,
and make a terrible lamentation.When the fire is put out
they become silent.
When it flames up again,
they resume their loud cries.Another hell also
has been called Raurava,
horrible, shoreless, abysmal,
and impassable.There the ruthless warders of hell
with scourges in their hands
mercilessly strike them,
even for many a hundred years.Thus has the Master, the Tathāgata,
understanding its true nature,
named this hell Raurava,
a bourne of evil-doers.In the hell Tapana
red-hot iron is prepared for them,
and the wretched beings,
burning like firebrands, cry out.Imprisoned here are many men
of wicked conduct.
Evil-doers who have sinned
are here roasted.As soon as they are done
and rendered inert
many dogs, great-bodied flesh-eaters,
devour them.When they are devoured
until their bones alone are left,
their skin and flesh and blood
grow again.Thus has the Master, the Tathāgata,
understanding its true nature,
named this hell Tapana,
a bourne of evil-doers.In the hell Pratāpana there are creatures
armed with sharp pikes, and having jaws of iron.
There is a fearful mountain,
one great solid mass of fire.Here many people
of sinful conduct are confined,
and these evil-doers leap
like fishes stranded on the sand.Thus has the Master, the Tathāgata,
understanding its true nature,
named this hell Pratāpana,
a bourne of evil-doers.Next, the hell Avīci,
everywhere searing,
evil, immense, red-hot,
full of dense flames.On all sides,
above, below and athwart,
the hell Avīci
is like masses of iron heated in fire.The bodies of the denizens of this hell
are like fire.
They realise the stability of karma
and that there is no escape for them.Seeing the gate open
they rush to it,
thinking that perhaps there is escape this way for them
as they seek release.But as their sinful karma
has not borne all its fruit,
through the effect of this karma
they do not win a way out of hell.Thus has the Master, the Tathāgata,
understanding its true nature,
named this hell Avīci,
a bourne of evil-doers.
As the maturing of what karma are beings reborn there? Those who in this world are enemies and rivals, are vindictive, are haters of their fields, houses or tilth, are warring kings, thieves, or soldiers, and those who die nursing hostile thoughts of one another, have rebirth in this hell as the maturing of such karma. But this is no more than the principal cause of rebirth in this hell. Those reborn here reap the fruit of still other wicked and sinful deeds.
As the maturing of what karma are they cut up? Those who in this world have cut up living creatures with knife, axe or hatchet, are themselves cut up as the maturing of such karma.
As the maturing of what karma does the cold wind blow on them? Those who in this world scatter grain as bait for jackals, buffaloes, hogs and wild cocks, saying, “when they are fattened we shall kill them for their flesh,” [are blown upon by the cold wind] as the maturing of such karma.
[As the maturing of what karma] do nails or rods of iron grow on their hands? Since in this world they have put weapons of war in men’s hands, urging them with these weapons to smite such and such a village, city, town, man, or beast, so, as the maturing of such karma, iron rods and daggers grow on their hands.
Why is this hell called Sañjīva? To the denizens of this hell the thought occurs, “We shall survive only to experience Kālasūtra.” That is why this hell is called Saiijiva.
This hell, and so on up to “armed” and “aflame.” Here the warders of hell drive its inmates from under a verdant tree, and by means of the measuring rule of black wire cut them into eight, six, or four parts. They go on to cleave the bodies of some from heel to neck, like a sugar-cane. They go on to cleave the bodies of others from neck to heel, like a sugar-cane. In this state the inmates suffer agonies beyond measure, but they do not die as long as their evil karma is not exhausted.
As a maturing of what karma are beings reborn here? Those who in this world cause slaves to be shackled with fetters and chains and force them to work, ordering the hands and feet of many to be pierced, and the nose, flesh, sinews, arms and back of many others to be slit five times or ten, are reborn here as the maturing of such karma.
But this, again, is no more than a principal cause of rebirth here. Those reborn here reap the fruit of still other wicked and sinful deeds. The warders of this hell beat and jeer at the inmates, who implore them, saying, “Kill us.” In their many thousands these creatures stand benumbed with terror, as though bereft of life. Then in front of Yama’s myrmidons thousands of pieces of burning, flaming and blazing cloth fly through the air, and as they come near them the denizens of hell cry out, “Lo, they are on us.” The pieces of cloth come on and envelope the limbs of each one of them, burning their outer and inner skins, their flesh and their sinews, so that the whole of them is on fire. Thus their torn skin and their flesh and blood are burnt away. In this state they suffer agonies beyond measure, but they do not die as long as their evil karma is not worked out to its end.
Again, this is only a principal cause of rebirth there. Those reborn there reap the fruit of still other wicked and sinful deeds. As a maturing of what karma are beings reborn there? Those who in this world have repeatedly caused human beings to be slain, and those mendicants, eunuchs, criminals and sinners who become recluses and usurp the monk’s robe and girdle, have rebirth here as a maturing of such karma.
Again, this is only a principal cause of rebirth there, for those reborn there reap the fruit of still other wicked and sinful deeds. Some have their skin torn into shreds from heel to neck, others from neck to heel, and others from neck to hip. In this state they suffer agonies beyond measure.
As a maturing of what karma are beings reborn there? Those who in this world cause the “hay-band” and the "bark-robe^" to be prepared are reborn there as a maturing of such karma.
The volume of blinding smoke that is everywhere in this hell, acrid, pungent and terrifying, pierces outer and inner skin, flesh, sinew and bone, penetrates the very marrow of bones. All bodies become numbed and exhausted. Then they reel about for many a hundred yojanas, trampling on one another and stumbling. In this state they suffer agonies beyond measure, but they do not die as long as their evil karma is not worked out to the end.
As a maturing of what karma are beings reborn here? Those who in this world smoke the openings of the dens, burrows, enclosures, and traps of sāhikas, monkeys, rats, and cats, and the holes of serpents, guarding the exits, or who suffocate bees with smoke, have rebirth there as the maturing of such karma.
Again, beings are reborn there as a maturing of various other wicked and sinful deeds, for what has just been said is only a principal cause of rebirth there. Those reborn there, and so on.
Why is this hell called Kālasūtra? The warders of this hell drive the denizens from under a verdant tree and cut them by means of the measuring line of black wire. That is why this hell is named Kālasūtra, namely from what is done there.
This hell is situated between two mountains, is made of fiery, flaming and blazing iron, and is several hundred yojanas in extent. The armed warders of this hell show the way to the doomed, who in terror enter in between the mountains. In front of them fire appears, and in their terror they turn back. But behind them, too, fire appears, and the moun-tains converge to meet each other, and as they do so the doomed shout,” Look at the mountains coming on us! See them come! " The mountains meet and crush them as so much sugar-cane.
Again, the mountains rise up into the air, and the doomed pass beneath them. When many thousands have done so, the mountains subside so that they are crushed as sugar-cane is crushed, and their blood flows in streams. They are left heaps of bone refuse, without flesh, but held together by their sinews. In this state they suffer agonies, but they do not die as long as their evil karma is not worked out to the end.
As a maturing of what karma are beings reborn there? Those who in this world cause worms to be crushed, or the earth to be dug up, or, just as happens to beings in the sword-leafed forest, who flog living creatures with clubs having the leaves still on them, or who crush with their finger-nails nits, lice, and sānkuśas, are reborn there as a maturing of this karma.
This, again, is only a principal cause of rebirth there. Those reborn there reap the fruit of still other sinful and wicked deeds. They are kept a heap of bones for five hundred years in iron pots that burn, blaze and flame, and under a veritable shower of burning, blazing and flaming iron pestles. In this state they undergo intense sufferings.
As a maturing of what karma are beings reborn there? Those who in this world stab living creatures with daggers, or fell them with bludgeons, and those who destroy living creatures by grinding them in mortars with red-hot pestles, are reborn there as a maturing of this karma.
Why is this hell called Saṃghāta? People in this hell endure being herded together. That is why this hell is called Saṃghāta. [The hell named Raurava …]
Thousands of beings in this hell are confined each in a narrow cell, where they are denied the exercise of the four postures. Fire blazes in their hands. While the fire burns they cry out. As often as this fire goes out they become silent. In this state they suffer agonies beyond measure.
As a maturing of what karma are beings reborn there? Those who in this world enslave beings who are without protection or refuge, those who set houses and forests on fire, those who light a fire at the openings of the dens, burrows, enclosures, and traps of sāhikas, monkeys, rats, cats, and the holes of serpents, guarding the exits; those who destroy bees with the betel-leaf or with fire, have rebirth there as a maturing of such karma. This again is only a principal cause of rebirth there. Those reborn there reap the fruit of still other wicked and sinful deeds.
This hell is a mass of burning, blazing and flaming iron, and is many a hundred yojanas in extent. The warders of this hell, with hammers in their hands, point the way to the doomed. In terror some of these start running, others try to escape, others do not try to escape. Some retreat wheresoever they can, others do not retreat. Others again go along obediently as well as they can. Then the warders of hell ask them,” why, now, do you go along just because we bade you?” And they assail them so that they are broken and shattered like curd-pots. Those who run, as well as those who do not, in this state suffer racking and acute pains.
As a maturing of what karma are beings reborn there? Those who in this world have prisons made from which the light of moon and sun is shut out, and put men in them, leaving them there with the words, “Here you shall not see the moon and sun,” have rebirth there as a maturing of such karma.
As a maturing of what karma are the heads of these beings crushed? Those who in this world have crushed the heads of living creatures such as snakes, centipedes, and scorpions, have their own heads crushed as the maturing of such karma.
Why is this hell called Raurava? In this hell the inmates cry “Mother, father!” but they cannot find their parents. Hence it is named Raurava.
Many thousands of beings are confined here. (Vultures) drive them from under a verdant tree and devour them. When they have lost their flesh and are become mere skeletons held together by sinews, they swoon in their agony and collapse. But in order that their karma come to maturity, a cool wind blows on them, and their skin, flesh and blood grow again. When they are in this condition the warders of hell drive them in before them.
As a maturing of what karma are beings reborn there? Those who in this world build doorless enclosures with slippery and unscaleable walls, where living beings are cut up with hunting knives, have rebirth there as a maturing of such karma.
As a maturing of what karma are beings devoured there? Those who in this world have caused living beings to be devoured by lions, tigers, panthers, bears and hyenas are themselves devoured as a maturing of such karma.
As a maturing of what karma does a cool wind blow on them? Those who in this world scatter grain as bait for deer, buffaloes, hogs and wild cocks, saying, “We shall kill them for their fat flesh,” are blown on by the cool wind as a maturing of such karma.
Why is this hell called Tapana? The denizens of it are burnt, hence the name Tapana for this hell, which is surrounded on all sides by spits of red-hot iron. There the denizens are impaled and roasted, some on one-pronged spits, others on two-pronged spits, and so on up to ten. When one side is roasted, the other side is exposed. Indeed, some of them, as a maturing of particularly wicked and sinful deeds, turn round of their own accord. In this state they suffer agonies beyond measure.
As a maturing of what karma are beings reborn there? Those who in this world have caused living sheep to be fixed on a spit have rebirth there as a maturing of such karma. This again is only a principal cause of rebirth there. Those reborn there reap the fruit of yet other sinful and wicked deeds.
Why is Avīci so called? Flames from its eastern walls beat against the western ; from the western wall they beat against the eastern. Flames from the southern wall beat against the northern; from the northern wall they beat against the southern. Flames leaping up from the ground beat against the roof, and from the roof they beat against the ground. The whole of this hell is beset with flames, and the many thousands denizens of it burn fiercely like firewood. In this state they suffer painful, violent, severe and bitter agonies, but they do not die until their evil karma is worked out to the end. Thus, their suffering is determined in accordance with what they have stored up by their conduct in the past when they lived as humans.
Again, this is only a principal cause of rebirth there. Beings reborn there reap the fruit of yet other sinful and wicked deeds.
As a maturing of what karma are beings reborn there? Those who kill their mother or father, or an Arhan, or show malevolence to a Tathāgata or shed his blood, have rebirth there as a maturing of all such wrong courses of conduct.
Beings are also reborn there as a maturing of various other sinful and wicked deeds.
This hell is called Avīci for this reason. The denizens of it suffer bitter, violent, and severe agonies, nor, as in the other hells do the warders set the terror-stricken denizens to various tasks, nor does a cool wind blow here as in the other places. Here, then, in the great hell Avīci they suffer painful, violent, severe and bitter agonies. That is why this great hell is named Avīci.
Here ends the sūtra of the Mahāvastu-Avadāna called the” Chapter on Hells.”
The venerable Mahā-Maudgalyāyana often went on a visit to the world of the brutes, and saw beings reborn among the brutes suffering miseries of various kinds.
The venerable elder Kolita as he went journeying among the brutes, saw among them beings in extreme misery, who were glad to have dried or fresh grass to eat, and cold or warm water to drink. They knew neither mother nor father, neither brother nor sister, neither teacher nor teacher’s pupil, neither friend nor kinsman. They devoured one another and drank one another’s blood. They slew and strangled one another. From darkness they passed into darkness, from woe into woe, from evil plight into evil plight, from ruin into ruin. They suffered thousands of divers miseries, and in their brute state it was with difficulty that they survived them.
When he had seen this great wretchedness among the brutes, Maudgalyāyana came to the Jeta Grove and described it at length to the four great assemblies. “Thus,” said he, do beings reborn among the brutes endure thousands of divers woes, and it is with difficulty that in their brute state they survive. Therefore we should strive after knowledge, win it, be enlightened, be fully enlightened and live the holy life, and we should not commit any sin in this world. Thus I declare.”
The venerable Mahā-Maudgalyāyana often went on a visit to the world of the ghosts. There he saw beings reborn in the ghost-world suffering thousands of divers miseries.
The venerable elder Kolita as he went his way among the ghosts, saw the ghosts in the ghost-world in extreme misery. Though their bodies are big, their mouths are the size of a needle’s eye, and their throats are constricted, so that, although they are always eating, they are never satisfied. Moreover, through their failure to perform meritorious deeds, whereby they are utterly without reward, they are ill-favoured of complexion, aspect, smell, and form, and are vile and repulsive, naked, without clothes. When they are hungry and thirsty, they drink indiscriminately excrement, urine, phlegm, mucus, pus and blood.
As a maturing of their karma a wind blows and whispers “Here is something to drink! Here is something to drink! Here is boiled rice! Here is rice-gruel!” When they hear this whisper the ghosts go leaping across rivers and mountains, shouting, “Now will we eat, now will we feed, now will we drink.” But those who have thus built up a hope, are immediately robbed of it, for the wind whispers to them, “There is none! There is none!” Hearing this the ghosts fall prostrate in despair.
A female ghost recites a verse:
For five hundred years
have I heard this cry,
“See, how hard it is to get
aught to drink in the world of ghosts.”
Another female ghost recites a verse:
For five hundred years
have I heard this cry,
“See, how hard it is to get
boiled rice in the world of ghosts.”
Another female ghost recites a verse:
For five hundred years
have I heard this cry,
“See how hard it is to get
rice-gruel in the world of ghosts.”
Another female ghost recites a verse:
Thirsty they run to a stream,
but its channel is empty.
Scorched, they run to the shade,
but when they come there
they find blazing sunshine.
Another female ghost recites a verse:
An ill life have we spent,
since, when we could,
we did not give.
When the means were at hand,
we did not light a lamp for the self.
When Maudgalyāyana had seen this great wretchedness in the world of the ghosts, he came to the Jeta Grove, and in one discourse revealed it in detail to the great four assemblies. “Thus” said he, “do the beings reborn in the ghost-world suffer thousands of divers woes. Therefore we ought to strive after knowledge, win it, be enHghtened, be fully enlightened, do the virtuous deed, live the holy life, and commit no sin in this world. Thus I declare.”
When they heard the elder, several thousands of devas and men attained immortality.
The venerable Mahā-Maudgalyāyana often went on a visit to the Asuras. In their citadel he saw Asuras of gigantic size, of frightful aspect and of great malevolence, beings who at death had fallen down in ruin to the world of the Asuras. The venerable elder Kolita as he went on his way among the Asuras, saw five classes of Asuras greatly tormented by their envy of the Suras.
This is the burden of their thought: “We are down below, the devas are up above.” Hence they are aggrieved, jealous, brimming over with rage, fury, and desperation, nor do they conceal it. Equipping a mighty force of four arms, namely, fighters on elephants, cavalry, charioteers, and infantry, they break up the ranks of the devas, namely, the Karoṭapāni Yakṣas, the Mālādhāra Yakṣas, and the Sadāmatta Yakṣas.
Then when they have broken these ranks they join battle with the Trāyastriṃśa devas, but after they have betrayed their evil disposition towards the Trāyastriṃśa devas, who are meritorious and powerful, the Asuras, after the dissolution of the body at death, are reborn in woe, evil plight, ruin, in hell.
When Mahā-Maudgalyāyana had seen the great misery of the Asuras, he came to the Jeta Grove and described it in detail to the four assemblies. “Thus”, said he, “do beings in Mahāsamudra, the abode of the Asuras, suffer manifold miseries. Therefore, we ought to strive after knowledge, win it, be enlightened, be fully enlightened, live the holy life and commit no sin in this world. Thus declare.”
When they heard the elder, many thousands of devas and men won immortality.
The venerable Mahā-Maudgalyāyana often went on a visit to the Cāturmahārājika devas.
There he sees the Cāturmahārājika devas who are virtuous, mighty, long-lived, beautiful, enjoying great well-being. They have the devas’ span of life, their bliss, their sway, their retinue, and their form, voice, smell, taste, touch, garments and ornaments. The ornaments they wear in front are seen from behind, those they wear behind are seen from the front.
They cast no shadows. They are self-luminous. They travel through the air, going wheresoever they wish. In the bejewelled mansions of the devas they have plenty of food, abundant meat and drink. They are endowed and gifted with the five modes of sensual pleasure, and disport, enjoy and amuse themselves.
But the elder saw this prosperity end in adversity. For when the self-luminous ones pass away from the realm of the Cāturmahārājika devas, they are reborn in hell and in the world of brutes, ghosts, or Asuras. When he had seen this evil vicissitude of the Cāturmahārājika devas, the elder exclaimed, “Ah, what a hard lot!” And he came to the Jeta Grove where he described it at length to the four assemblies. “Thus,” said he,“are beings reborn among the Cāturmahārājika devas as a maturing of their good karma. There they enjoy the bliss of devas. But when they pass away thence they are reborn in hell, or as brutes, ghosts and Asuras. Of a truth, the devas are transient, unstable and subject to change. Therefore we should strive after knowledge, win it, be enlightened, be fully enlightened, perform the right deed, live the holy life, and commit no sin in this world. Thus I declare.”
When they had heard the elder, many thousands of beings, devas and men, won immortality.
The venerable Mahā-Maudgalyāyana often went on a visit to the Trāyastriṃśa devas.
There he sees the Trāyastriṃśa devas, who are virtuous, mighty, long-lived, strong, and enjoying great well-being. They have the devas’ span of life, their strength, their bliss, their sway, their retinue, and the forms of the devas, their voice, smell, taste, touch, their garments and their ornaments, and their sensual pleasures. They are self-luminous, travel through the air, live in happiness, and go wheresoever they wish. They have plenty of food, abundant meat and drink. In the bejewelled mansions of the devas, in the eight great parks, Vaijayanta, Nandāpuṣkariṇī, Pāripātrakovidāra, Mahāvana, Pāruṣyaka, Citraratha, Nandana, and Miśrakāvana, and in other bejewelled mansions, endowed and gifted with the five modes of sensual pleasure, they disport, enjoy and amuse themselves. Śakra, too, lord of the devas, attended by eight thousand Apsarases, and endowed and gifted with the devas’ five modes of sensual pleasure, disports, enjoys and amuses himself in his palace Vaijayanta.
The elder Maudgalyāyana saw all this prosperity of the Trāyastriṃśa devas, their deva bliss, their fair deva city, the seven-jewelled splendour of the fair deva city, and the holy assembly hall of the devas all radiant with the sparkle of beryl and extending a thousand yojanas. There the Trāyastriṃśa devas and Śakra, the lord of the devas, abide and dwell together immersed in the affairs of devas, and are seen from outside in the assembly hall of the devas. The Trāyastriṃśa devas, too, as they dwell in their sacred assembly-hall look out on the whole of the fair deva city.
When he had seen all this prosperity of the Trāyastriṃśa devas, the elder came to the Jeta Grove and described it at length to the four assemblies. “Thus,” said he, “do beings who are reborn among the Trāyastriṃśa devas, as a maturing of their good karma, attain the bliss of devas. But this bliss, also, is impermanent, unstable, and liable to change. For when they pass away from that state these beings are reborn in hell and as brutes and ghosts. Therefore one must strive after knowledge, win it, be enlightened, be fully en-lightened, perform the right deed, live the holy life, and commit no sin in this world. Thus I declare.”
The venerable Mahā-Maudgalyāyana often went on visits to the Yama devas, the Tuṣita devas, the Nirmāṇarati devas, the Paranirmitavaśavartin devas, and the devas of the Brahmā worlds including the Śuddhāvāsa devas. He saw the Śuddhāvāsa devas, how they are virtuous, mighty, long-lived, beautiful, and enjoying great well-being. They are self-luminous, travel through the air, have pleasant food, live happily, and go wheresoever they wish. They are free from passion. They are deva arhans who win release in the middle of their sojourn in heaven, are not subject to return to this world, and are free from all association with the ignorant and average worldling.
When the elder had seen all this prosperity of the devas, he came to the Jeta Grove, and described it at length to the four assemblies. “Thus,” said he, “do beings, as a maturing of their good karma, attain the bliss of devas among the devas. But this, too, is impermanent, and liable to sorrow and change.
The whole world is fraught with peril.
The whole world is on fire;
the whole world is ablaze.
The whole world is quaking.But the dharma which the Buddhas preach
for the attainment of the ultimate goal,
and which is not practised by the average worldling,
is immovable and unshakeable.
Therefore we must strive after knowledge, win it, be enhght-ened, be fully enlightened, perform the right deed, live the holy life, and commit no sin in this world. Thus I declare.”
When they had heard the elder, many thousands of beings, devas and men, won immortahty.
The perfectly enlightened Exalted One, having fully realised the end he had striven for, stayed at Rājagṛiha on Mount Gṛidhrakūta, teaching devas and men, respected, esteemed, revered, honoured and venerated, and at the summit of his attainment and glory. He possessed the monk’s requisites of robe, bowl, bed, seat and medicines for use in sickness. There, spotless like a lotus in water, he exhorted those already possessing merit to acquire further merits, consolidated in fruition those partaking of it, and confirmed memories of past lives in those partaking of those memories. He gave devas and men a taste of ambrosial rain and led thousands of beings to win immortality. He raised them up from the great abyss, from the jungle of rebirth in an incessant round, without beginning or end, of birth, old age and death; from the pitiless thickets of rebirth in evil plights, in hells, and so forth. He established them in repose, steadfastness, calm, bliss, fearlessness and in Nirvana. He converted the people of Anga and Magadha, of Vajjī and Malla, Kāśi and Kośala, of Cetī, Vatsā and Matsyā, of Sūrasena, of Kuru and Pañcāla, of Śivi and Daśārna, of Aśvaka and Avanti. He excelled in the knowledges, and was self-dependent. He abode in deva states, in immovable, unchangeable states. A Buddha, he abode in a Buddha’s states; a Conqueror, he abode in a Conqueror’s states; an expert, he abode in an expert’s states, and omniscient he abode in the states of omniscience. He had attained control over his thoughts, and, in short, the Buddha abode in whatever states appropriate to an Exalted One that he desired.
Now the venerable Mahā-Maudgalyāyana dressed early and set out for the city of Rājagṛiha to beg for alms. But before he had gone far this thought occurred to him: “It is as yet much too early to go to Rājagṛiha for alms. What, then, if I were to go where the company of the Śuddhāvāsa devas are? It is a long time since I have visited them.”
Then the venerable Mahā-Maudgalyāyana by means of his magic power reached the Śuddhāvāsa devas in one stride. The multitudes of the Śuddhāvāsa devas saw him coming from afar and came forth to meet him. “Here,” said they, “here is the noble Mahā-Maudgalyāyana. Hail and welcome to the noble Mahā-Maudgalyāyana. After a long absence the noble Mahā-Maudgalyāyana has taken the opportunity to come here.” And the multitudes of Śuddhāvāsa devas bowed their heads at the feet of the venerable Mahā-Maudgalyāyana and stood on one side.
A certain Śuddhāvāsa deva then spoke to the venerable Mahā-Maudgalyāyana thus, “Strange is it,” said he, “wonderful is it, O noble Maudgalyāyana, that it is so hard to attain the unsurpassed perfect enlightenment. For it takes a hundred thousand kalpas to do so.”
Then the blessed Śuddhāvāsa deva related the following tale to the venerable Mahā-Maudgalyāyana:
For a hundred thousand kalpas a monk called Abhiya lived in passion, malice and folly. Now at that time, Maudgalyāyana, there was a city named Vasumata which was thriving, prosperous, peaceful, having an abundance of food, was thronged by a multitude of happy citizens, was free from violence and riots, rid of thieves, and busy with commerce.
Now, Maudgalyāyana, in this great city of Vasumata, there was a merchant named Uttiya, who was virtuous, powerful, rich, wealthy, opulent, with great property, and having plenty in his treasury and granary. He had an abundance of gold, silver, luxuries, elephants, horses, cattle, sheep, bondsmen, bondswomen, and workmen. He believed in the teaching of the exalted Sarvābhibhū and paid homage to the Buddha, the dharma and the Sangha and was devoted to Nanda and other monks.
Now, Maudgalyāyana, the monk Nanda and the monk Abhiya came to the houseof the merchant Uttiya, and the monk Nanda was honoured, revered, esteemed, venerated and respected in the merchant’s household, but not so the monk Abhiya.
Now, Maudgalyāyana, the daughter of the merchant Uttiya was the wife of a certain great householder in the great city of Vasumata, and she was especially devoted to the monk Nanda. Then, Mahā-Maudgalyāyana, the monk Abhiya, because of his jealous nature, made a false accusation of adultery against the monk Nanda. “The monk Nanda,” said he, “is unchaste, wicked, licentious, and a secret sinner. He is living a dissolute life with the daughter of Uttiya the merchant.”
People in the great city of Vasumata took up this accusation, which they considered worth listening to and believing in. Then, Mahā-Maudgalyāyana, the priests and laymen in the great city of Vasumata, and Uttiya the merchant, decided that the monk Nanda should no longer be honoured, revered, esteemed and venerated as before.
Genuine men readily repent and feel remorse for a wrong deed. And thus, Mahā-Maudgalyāyana, this thought occurred to the monk Abhiya: “Because of my jealous nature I falsely accused the monk Nanda of immorality, although he is free from passion, malice and folly, and is a worthy and distinguished man. Much demerit have begotten. What, then, if I now ask the monk Nanda’s pardon, and confess my sin before the exalted Sarvābhibhū?”
Then, Mahā-Maudgalyāyana, the monk Abhiya asked forgiveness of the monk Nanda, and confessed his sin before the exalted Sarvābhibhū. Next, he went to the merchant Uttiya and said to him, “I should like, householder, to make an offering to the exalted Sarvābhibhū and his company of disciples. Pray, give me the means of doing so.” And Uttiya the merchant gave the monk Abhiya much gold, and other rich householders did the same.
Now, Mahā-Maudgalyāyana, in the great city of Vasumata, there were two dealers in perfume who were devoted to the monk Abhiya. So, the monk Abhiya, with a hundred thousand pieces in his hand, went to the two perfume dealers and said to them,“My good friends, I want these one hundred thousand pieces’ worth of keśara essence. I shall take care of it and offer it to the exalted Sarvābhibhū and his company of disciples.”
The two perfume-dealers gave him a hundred thousand pieces’ worth of keśara essence. Then the monk Abhiya feasted and regaled the exalted Sarvābhibhū and his company of disciples with plentiful and palatable food, both hard and soft. When he saw that the exalted Sarvābhibhū had eaten, washed his hands, and put away his bowl, he scattered the hundred thousand pieces’ worth of keśara essence on, over and about him and his company of disciples. And when he had done so he conceived the thought: “Ah, may I in some future time become a Tathāgata, an Arhan, a perfect Buddha, proficient in knowledge and conduct, a Sugata, an unsurpassed knower of the world, a driver of tameable men, a teacher of devas and men, as this exalted Sarvābhibhū now is. Thus may I become a Great Man, endowed with his thirty-two marks, my body adorned with his eighty minor characteristics, and possessing the eighteen distinctive attributes of a Buddha, strong with the ten powers of a Tathāgata, confident with a Buddha’s four grounds of confidence, as the exalted Sarvābhibhū now is. Thus may I set rolling the unsurpassed wheel of dharma never yet set rolling by recluse, brāhman, deva, Māra, Brahmā or any one whatsoever. May I, reborn again in the world, together with dharma, preserve the community of disciples in harmony as the exalted Sarvābhibhū now does. Thus may devas and men decide that I am to be hearkened to and believed in as they now do this exalted Sarvābhibhū. Having myself crossed, may I lead others across; released, may I release others; comforted, may I comfort others; emancipated, may I emancipate others. May I become all this for the benefit and welfare of mankind, out of compassion for the world, for the sake of the multitude, for the good of devas and men.”
Then, Mahā-Maudgalyāyana, the exalted Sarvābhibhū, aware of this vow of the monk Abhiya, said to him, “You will, Abhiya, in some future time, after a hundred thousand kalpas, become a Tathāgata of the name of Śākyamuni, an Arhan, a perfect Buddha, proficient in knowledge and conduct, a Sugata, an unsurpassed knower of the world, a driver of tameable men, a teacher of devas and men, even as I now am. You will become endowed with the thirty-two marks of a Great Man, your body adorned with his eighty minor characteristics. You will have the eighteen distinctive attributes of a Buddha. You will be strong with the ten powers of a Tathāgata, and confident with a Buddha’s four grounds of confidence, even as I now am. And thus you will set rolling the unsurpassed wheel of dharma never yet set rolling by recluse, deva, Mara, or anyone else. Reborn again in the world, together with dharma, you will preserve in harmony the company of disciples as I do now. Thus will devas and men decide that you are to be hearkened to and believed in, as they now do me. Having yourself crossed, you will lead others across; released you will release others; comforted, you will comfort others; emancipated, you will emancipate others, as I now do. You will become all this for the benefit and welfare of mankind, out of compassion for the world, for the sake of the multitude, for the good and well-being of devas and men.”
Then, Mahā-Maudgalyāyama, as soon as it was proclaimed by the perfect Buddha Sarvābhibhū that the monk Abhiya would win the unsurpassed perfect enlightenment, the system of the three-thousand worlds trembled and quaked six times. The eastern region rose, the western subsided; the eastern region subsided, the western rose; the southern region rose, the northern subsided; the southern region subsided, the northern rose; the middle regions subsided, the extremities rose; the middle regions rose, the extremities subsided. The devas of earth shouted and made their cries heard. “It has been proclaimed by the exalted perfect Buddha, Sarvābhibhū, that this monk Abhiya will win the unsurpassed perfect enlightenment. He will do this for the welfare and benefit of mankind, out of compassion for the world, for the sake of the multitude, for the good and well-being of devas and men.”
When they heard the shout of the devas of earth, the devas of the sky, the Caturmahārājika devas, the Trāyastriṃśa devas, the Yāma devas, the Tuṣita devas, the Nirmāṇarati devas, the Paranirmitavaśavartin devas, and the devas in Brahmā’s entourage, raised a shout and made their cries heard. “Thus, friends,” said they, “has it been proclaimed of the monk Abhiya by the exalted Sarvābhibhū that he will win the unsurpassed perfect enHghtenment. He will do this for the welfare and happiness of mankind, out of compassion for the world, for the sake of the multitude, for the welfare and happiness of devas and men.”
Then there appeared a great radiance, immense and sublime in the world. And the spaces between the worlds, regions of blackness plunged in blackness, of gloom plunged in gloom, dark regions, unfathomed, never before fathomed, where the moon and sun, powerful and majestic though they are, with all their brilliance cannot make their brilliance prevail, with all their light cannot make their light prevail, suddenly become suffused with this radiance. And the beings who had been reborn in those spaces exclaimed to one another, “Lo! there are other beings reborn here. Lo! there are other beings reborn here.”
Now, all those beings were for that instant, for that moment, immersed in bliss. Even those reborn in the great hell Avīci excelled the splendour of devas, of Nāgas, and of Yakṣas.
The realms of Māra were eclipsed, rendered lustreless and joyless. Shattered they fell a kos , two kos, three. Shattered they fell for yojanas, for twice five yojanas. And wicked Māra was unhappy, discomfited, remorseful, tortured by the sting within him.
When he had presented his gift,
he made his vow.
“May I,” said he, “become a guide of the world,
a teacher of devas and men.
May I preach the noble dharma.“May I bear about the torch of dharma.
May I beat the bannered drum of dharma.
May I raise the standard of dharma.
May I blow the noble trumpet.“Thus may I expound and preach dharma.
Thus may I establish many people
in the noble dharma.“Thus may devas and men
listen to my eloquent words.
Thus may I set rolling the wheel of dharma
for the sake of the multitude.“May I plant the rudiments of wisdom
in the people who are sunk in misery,
who are tormented by birth and old age
and are subject to death,
who see only with the bodily eye,
and (lead them) from their evil plight.“May I release from the round of existence
those who are scattered in Sañjīva,
Kālasūtra, Saṁghāta, Raurava, Avīci,
and the six spheres of existence.“May I release from the round of existence
those whose karma has fully
or partly matured in hell,
those who are afflicted in evil plight,
those who are subject to death,
and those of little happiness
and much misery.“May I live on doing good in the world,
teaching dharma to devas and men.
Thus may I convert people
as this Light of the world does.“May I live in this world
as He whose mind is rid of attachments does.
May I set rolling the wheel that has not its like,
and is honoured and revered by devas and men.”The noble-born Conqueror,
full of insight and understanding,
aware of this vow,
and seeing that all the conditions were satisfied,
that (Abhiya) was without flaw, defect or blemish,
thus proclaimed of him:—“You will become a Buddha in the future,
after a hundred thousand kalpas.
You will become a guide of the world,
a Śākyan of Kapilavastu in Ṛiṣivadana.
Then will this vow of yours be fulfilled.”Then the sea-girt earth shook,
and the proclamation made
of this illustrious monk Abhiya
reached the ears of the assemblies
of devas in heaven.
A cry went up that,The exalted Sarvābhibhū,
whose banner is exceeding eloquent speech,
foretold to Abhiya,
“You will become a Conqueror.“You will become that for the benefit
and welfare of the worlds of Brahmā,
of Suras and Asuras.
The crowd of A suras will dwindle,
the community of men and devas will grow”.
Then, Mahā-Maudgalyāyana, when they heard that it had been proclaimed of the monk Abhiya that he would win the perfect enlightenment, the two perfume-dealers, enraptured, rejoicing, elated, and glad, conceived this thought: “When the monk Abhiya becomes awakened to the perfect enlightenment, then may we become his chief disciples, the chief pair, a noble pair, like this pair of disciples of the exalted Sarvābhibhū, the one pre-eminent for wisdom, the other for magic power”.
Then, Mahā-Maudgalyāyana, the daughter of Uttiya the merchant heard that it had been proclaimed of the monk Abhiya by the exalted Sarvābhibhū that he would win the unsurpassed perfect enlightenment. And when she had paid honour, reverence, respect and veneration to the Exalted One and his company of disciples, she made this vow: “A false accusation was made against me by the jealous monk Abhiya. When, therefore, through serving the exalted Sarvābhibhū and his company of disciples, I shall have acquired merit, by the power of this root of merit, I shall slander the monk Abhiya with false accusations wherever he be reborn , until he has attained to perfect enlightenment.”
Now, Mahā-Maudgalyāyana, perhaps you will think that it was somebody else of the name Abhiya who at that time and on that occasion was the disciple of the exalted Sarvābhibhū. But you must not think so. And why? It was I, Mahā-Maudgalyāyana, who at that time and on that occasion was the exalted Sarvābhibhū’s disciple named Abhiya.
Again, you may think that at that time and on that occasion the two perftmie-dealers of the great city of Vasumata were some two others. No more must you think that either. And why? Because at that time and on that occasion you two, Śariputra and Maudgalyāyana, were those two perfume-dealers. The vow you made then was your initial vow.
Perhaps, again, Mahā-Maudgalyāyana, you will think that at that time and on that occasion the daughter of Uttiya the merchant was somebody else . In pursuance of that vow the Brāhman woman made false accusations against me in every one of my lives until I attained perfect enlightenment.
Perhaps, again, Mahā-Maudgalyāyana, you will think that at that time and on that occasion the merchant named Uttiya in the great city of Vasumata was somebody else. You must not think that. It was this Śuddhāvāsa deva here who, at that time and on that occasion, was the merchant named Uttiya in the great city of Vasumata. And he remembers these hundred thousand kalpas and recollects the dharma.
Here ends the story of Abhiya, with the accompanying verse, in the Mahāvastu-Avadāna.
O Mahā-Maudgalyāyana, from the time that I made a vow to acquire enlightenment there have been immeasurable, incalculable kalpas. Countless Tathāgatas, Arhans, and perfect Buddhas did I adore, but none of them proclaimed my enlightenment. I adored three hundred of the name Puṣpa, yet I received no proclamation from them. Immeasurable, incalculable kalpas did I live and pass through, and countless Buddhas did I adore, but they made no proclamation concerning me.
Here, Mahā-Maudgalyāyana, are the four stages in the careers of Bodhisattvas. What are the four? They are these: the “natural” career, the “resolving” career, the “conforming” career and the “persevering” career.
And what, Mahā-Maudgalyāyana, is the “natural” career? It is the nature of Bodhisattvas in this world to respect mother and father, to be well-disposed to recluses and brāhmans, to honour their elders, to practise the ten right ways of behaviour, to exhort others to give alms and acquire merit, and to honour contemporary Buddhas and their disciples. But as yet they do not conceive the thought of winning the unsurpassed perfect enlightenment.
First they worship glorious Tathāgatas
with great reverence,
but not yet do these supreme men turn their thoughts
towards becoming a Foremost Man.These leaders of men worship koṭis of those
who have won mastery over all the powers,
long since reached perfect mastery;
but not yet do they turn their thoughts
towards crossing the ocean of knowledge.These wise men honour koṭis of Pratyekabuddhas
who have won the highest good,
but not yet do they turn their thoughts
to a knowledge of the whole dharma.
Such, Mahā-Maudgalyāyana is the “natural” career. And what is the “resolving” career? There have elapsed immeasurable, incalculable kalpas since a Tathāgata named Śākyamuni, an Arhan, a perfect Buddha, proficient in knowledge and conduct, a Sugata, an unsurpassed knower of the world, a driver of tameable men, and a teacher of devas and men, appeared in the world. Now, Mahā-Maudgalyāyana, Śākyamuni’s city was named Kapilavastu, and so on. At that time I was a merchant, and after I had made an offering of rice-milk to Śākyamuni, I made a vow to win enhghtenment.
When (the Bodhisattvas)
have laid up an abundant store of merit,
and have body and mind well developed
they approach the beautiful Buddhas
and turn their thoughts to enlightenment,
(each vowing).“By the merit I have formerly laid up in store,
may I have insight into all things.
May not my vow come to naught,
but may what I vow come to pass.“May my store of the root of merit
be great enough for all living beings.
Whatever evil deed has been done by me,
may I alone reap its bitter fruit.“So may I run my course through the world
as He whose mind is rid of attachments does.
May I set rolling the wheel of dharma that has not its equal,
and is honoured and revered of devas and men.”
I first offered a drink of rice-milk to the world-transcending exalted Śākyamuni an incalculable kalpa ago. Then was my first vow made.
An immeasurable, incalculable kalpa afterwards, Mahā-Maudgalyāyana, a Tathāgata of the name of Samitāvin appeared in the world, an Arhan, a perfect Buddha, proficient in knowledge and conduct, a Sugata, an unsurpassed knower of the world, a driver of tameable men, and a teacher of devas and men.
Now at that time there was a Bodhisattva, who was a universal king, ruling over the four continents, who was triumphant, possessing the seven treasures of a king, who was righteous, a king of righteousness, pursuing the path of the ten virtues. These seven royal treasures are the wheel, the elephant, the horse, the precious stone, the woman, the house-holder, and the counsellor. He had a full thousand sons, who were valiant, courageous, and stout of limb, who crushed the armies of their foes. He ruled over these four continents, to wit, Jambudvīpa, Pūrvavideha, Aparagodānīya and Uttarakuru — a land compact and peaceful, untroubled by the scourge and sword, girt by sea and mountain, which he had won not by violence, but by righteousness.
Now, Mahā-Maudgalyāyana, this universal king supplied the perfect Buddha Samitāvin and his company of disciples with all the requisites, with robe, alms-bowl, bed, seat, and medicines for use in sickness. He had a palace built of the seven precious substances, gold, silver, pearls, beryl, crystal, white coral, and ruby, with eighty-four thousand pillars, each pillar up to its middle fashioned of points of gold set close together. He had erected eighty-four thousand buildings with peaked roofs, bright and sparkling, of the seven precious substances, gold, silver, pearls, beryl, crystal, white coral and ruby.
When, Mahā-Maudgalyana, he had built such a distinguished palace, the universal king presented it to the perfect Buddha Samitāvin, and made this vow: “ Ah! May I in some future time become a Tathāgata, an Arhan, a perfect Buddha, proficient in knowledge and conduct, a Sugata, an unsurpassed knower of the world, a driver of tameable men, and a teacher of devas and men, as this exalted Samitāvin now is. May I become endowed with the thirty-two marks of a Great Man, and my body adorned with his eighty minor characteristics. May I have the eighteen distinctive attributes of Buddhahood, and be strong with the ten powers of a Tathāgata, and confident with the four grounds of self-confidence, as this exalted perfect Buddha Samitāvin now is. Having crossed over, may I lead others across; comforted, may I comfort others; emancipated, may I emancipate others. May I become so for the benefit and welfare of mankind, out of compassion for the world, for the good of the multitude, for the welfare and benefit of devas and men.
Such, Mahā-Maudgalyāyana, was the vow of the Tathāgata.
May I journey through this world
as He whose mind is rid of attachments does.
May I set rolling the wheel that has not its equal,
and is honoured of devas and men.
Then, this thought occurred to the perfect Buddha Samitāvin: “How now? When I have utterly passed away, when these disciples of mine have passed, and when the preaching of the dharma has ceased, after how long a time will an exalted Buddha appear in the world?”
He did not foresee one in one kalpa, nor in two. It was in a hundred thousand kalpas that he foresaw a Buddha in the world.
Then, Mahā-Maudgalyāyana, a feeling of great pity for all beings came over the compassionate Buddha Samitāvin. “I must,” said he, “inevitably fulfil the five obligations of a Buddha. What five? I must set rolling the wheel of dharma. I must convert my mother and my father, and those ready to receive the Buddha’s teaching, and I must anoint the heir to the throne. For he, when I have passed away, will become a Buddha in the world. As I am now, so this Bodhisattva, Ajita, will become a Buddha in the world. His name will be Ajita, of the Maitreya family, in the capital city, Bandhumā. Let me then continue in life for a hundred thousand kalpas.”
Then, the perfect Buddha Samitāvin addressed his monks: “As I was alone here in seclusion and retirement this mental reflection arose in me. When I have utterly passed away, when my disciples, too, have passed, and when the preaching of dharma has ceased, after how long a time will a Buddha appear in the world? I did not foresee one in one kalpa, nor in two kalpas, nor in three. But in a hundred thousand kalpas I did foresee a Buddha in the world. Now, I must inevitably fulfil the five obligations of a Buddha, and this person whom I have to anoint heir to the throne will be reborn among the long-lived devas. What now if I decide to live on for these one hundred thousand kalpas? Who will stay with me?”
Then, Mahā-Maudgalyāyana, eighty-four thousand monks who had full mastery over the powers, chose to live on in this world. “We, lord,” said they, “We, Sugata, will stay.” And so the perfect Buddha Samitāvin and his disciples lived for a very long time.
At the dissolution of the universe men after death are reborn among the Ābhāsvara devas. On his death, therefore, the king was reborn among these devas, and the Exalted One also, together with his disciples, passed to the realm of the Ābhāsvara devas.
When the universe begins to re-evolve, and the world is being resettled, beings pass away from the world of the Ābhāsvara devas, because their span of years there is ended, and they come down to this world. The Bodhisattva also passed away from the realm of the Ābhāsvara devas, and, coming to the world, became again a universal king over the four continents, triumphant, and so on up to “he ruled over these four continents having won them by righteousness.”
When the duration of men’s lives began to be limited, and old age, sickness and death became known, the exalted Samitāvin, the perfect Buddha, came to Jambudvīpa, and there taught men dharma. Then the universal king presented the perfect Buddha with all the requisites, robe, alms-bowl, bed, seat, and medicines for use in sickness. He built a palace of the seven precious substances like the one already described, and presented it to the exalted perfect Buddha. In this way the perfect Buddha Samitāvin and his community of disciples survived for one hundred thousand kalpas, and was always served by the Bodhisattva, who in every kalpa without fail built a similar palace of the seven precious substances and presented it to the perfect Buddha Samitāvin. In his quest for the unsurpassed perfect enlightenment, the Bodhisattva as a universal king presented Samitāvin with a hundred thousand palaces made of the seven precious substances. An incalculable kalpa afterwards,
When he had prescribed his gift,
the Bodhisattva made his vow:
“May I become a guide of the world,
a teacher of devas and men.
May I expound the noble dharma.“Thus may I expound and preach dharma;
thus may I establish many people in the noble dharma.“Thus may devas and men
listen to my eloquent words;
thus may I set rolling the wheel of dharma
for the sake of the multitude.“May I bear about the torch of dharma;
may I beat the bannered drum of dharma.
May I raise the standard of dharma;
may I blow the noble trumpet.“May I plant the rudiments of wisdom
in the world which is sunk in misery,
is afflicted by birth and old age,
is subject to death,
and sees only with the eye of the body,
and (may I lead it) from its state of woe.“May I release from the round of rebirth
those who are scattered in Sañjīva, Kālasūtra, Saṁghāta,
Raurava, Avīci, and the six spheres of existence.“May I release from the round of rebirth
those whose karma has fully or partly matured in hell,
those who are afflicted in the states of woe,
those subject to death,
and those of little happiness and much suffering.May I live on doing good in the world,
and teach dharma to devas and men.
Thus may I convert people
as this Light of the world now does.”
Then was the second vow made.
The Bodhisattva gave eighty mansions built of sandalwood to the world-transcending Buddha, Guru, and vowed: “In an incalculable kalpa hence may I become an Exalted One.”
Then was the third vow made.
As King Arka the Bodhisattva gave to the Buddha named Parvata eighty-thousand grottos adorned with the seven precious substances. Then was the fourth vow made.
He spent six years being instructed by Ratanendra in the ideas of impermanence, mental images, and the pleasures of the senses. Then was the fifth vow made.
Here ends the sūtra on the “Many-Buddhas” in the Mahāvastu-Avadāna.
Thus have I heard. The Exalted One was once staying near Rājagṛiha on Mount Gṛidhrakūṭa. Then the venerable Mahā-Maudgalyāyana dressed early in the morning, took his alms-bowl and robe, and set out for the city of Rājagṛiha in quest of alms.
But, before he had gone far, this thought occurred to him: “It is as yet much too early to go to Rājagṛiha for alms. What now if I pay a visit to the Śuddhāvāsa devas?” Then the venerable Mahā-Maudgalyāyana , in the time it would take a strong man to stretch out his bent arm and bend his outstretched arm, rose up in the air at Rājagṛiha and in one instantaneous stride alighted near the Śuddhāvāsa devas.
The Śuddhāvāsa devas saw him coming when he was yet far off, and came in a body to meet him. They bowed their heads at his feet, and stood to one side. As they thus stood to one side the numerous Śuddhāvāsa devas addressed the venerable Mahā-Maudgalyāyana in verse:—
It was after a very long time,
after he had passed through a hundred thousand kalpas
in quest of the perfection of enlightenment,
that the infinitely precious Buddha appeared in the world.
When they had thus spoken, the numerous Śuddhāvāsa devas bowed their heads at the feet of the venerable Mahā-Maudgalyāyana, stood to one side, and forthwith vanished.
Then the venerable Mahā-Maudgalyāyana reflected, “So hard is it to win enlightenment, requiring as it does a hundred thousand kalpas.”
After that, the venerable Mahā-Maudgalyāyana, in the time it would take a strong man to stretch out his bent arm and bend his outstretched arm, with one instantaneous stride disappeared from the world of the Śuddhāvāsa devas and alighted in the city of Rājagṛiha . He went on his round for alms in the city of Rājagṛiha, and when he had returned, after the midday meal, he put down bis bowl, doffed his robe, washed his feet, and went to the Exalted One. Bowing his head at the feet of the Exalted One, he sat down on one side. And as he thus sat down, the venerable Mahā-Maudgalyāyana said to the Exalted One, “Lord, after I had dressed early in the morning, I took my bowl and my robe and went to collect alms in the great city of Rājagṛiha. I had not gone far, Lord, before the thought occurred to me: ‘It is much too early as yet to go to the great city of Rājagṛiha to collect alms. What now if I go to visit the Śuddhāvāsa devas? It is long since I have visited them.’ Then in the time it would take a strong man to stretch out his bent arm or bend his out-stretched arm, I rose in the air at Rājagṛiha, and in one instantaneous stride I alighted near the company of the Śuddhāvāsa devas. The numerous Śuddhāvāsa devas, Lord, saw me coming a long way off, and when they had seen me they came to meet me, bowed their heads at my feet and stood to one side. As they thus stood the numerous Śuddhāvāsa devas addressed me in a verse:—
It was after a very long time,
after he had passed through a hundred thousand kalpas
in quest of the perfection of enlightenment,
that the infinitely precious Buddha appeared in the world.
“When they had thus spoken the numerous Śuddhāvāsa devas bowed their heads at my feet and departed. Hence the thought occurred to me: ‘How hard it is to win the unsurpassed enlightenment, since it requires a hundred thousandkalpas. What now if I go to the Exalted One and question him on this matter? What the Exalted One will declare that will I believe.’ What does the Exalted One say concerning this?”
When the venerable Mahā-Maudgalyāyana had thus spoken, the Exalted One said to him, “The one hundred thousand kalpas of the Śuddhāvāsa devas are too short a time, Mahā-Maudgalyāyana. It is for immeasurable incalculable kalpas and under a countless number of Tathāgatas, Arhans, and perfect Buddhas that those who seek perfect enlightenment in the future go on acquiring the roots of virtue. I knew three-hundred koṭis of Buddhas of the name of Śākyamuni, whom, with their communities of disciples, I honoured, venerated, revered, worshipped and esteemed when I was a universal king aiming at perfect enlightenment in the future. And those exalted Buddhas thus proclaimed to me: ‘You will in the future become a Tathāgata, an Arhan, a perfect Buddha, proficient in knowledge and conduct, a Sugata, an unsurpassed knower of the world, a driver of tameable men, and a teacher of devas and men.’
“Again, Mahā-Maudgalyāyana, I knew eight-hundred Buddhas named Dīpaṃkara, who, with their communities of disciples were honoured, venerated, revered, worshipped and esteemed by me, when, as a universal king I was aiming at perfect enlightenment in the future. And these exalted Buddhas proclaimed to me. Repeat everywhere as in the first section: “You will become in the future” and so on. I knew , Mahā-Maudgalyāyana, five hundred Buddhas of the name of Padmottara. Repeat as above: “You will become in the future” and so on. I knew eight thousand Buddhas named Pradyota, three koṭis named Puṣpa, eighteen thousand named Māradhvaja, at the time when I was living the holy life and aiming at perfect enlightenment in the future. And these exalted Buddhas made their proclamation of me.
“I knew, Mahā-Maudgalyāyana, five hundred Buddhas of the name of Padmottara, who, with their communities of disciples were honoured by me. I knew ninety thousand named Kāśyapa; fifteen thousand named Pratāpa; two thousand named Kauṇḍiṇya, and eighty-four thousand Pratyekabuddhas. I knew the Tathāgata, Arhan and perfect Buddha Samantagupta. I knew the thousand Buddhas named Jambudhvaja; the eighty-four thousand named Indradhvaja; the fifteen thousand named Aditya; the sixty-two hundred named Anyonya, and the sixty-four named Samitāvin.
“Suprabhāsa was the name of the Tathāgata, Arhan, and perfect Buddha when the Bodhisattva Maitreya, as the universal king, Vairocana, was aiming at perfect enlightenment in the future and first acquired the roots of goodness. And, Mahā-Maudgalyāyana, when Suprabhāsa was the Tathāgata, the measure of man’s life was four times eighty-four thousand koṭis of years, and men lived more or less to this age.
“Again, Mahā-Maudgalyāyana, when Suprabhāsa was the Tathāgata, Arhan and perfect Buddha, there were three assemblies. The first assembly of disciples consisted of ninety-six koṭis, who were all arhans, who had destroyed the āśravas, who had kept all the observances, who were emancipated by perfect knowledge, who had broken the fetters that tied them to existence and who had reached the goal they had set themselves. The second assembly of disciples consisted of ninety-four koṭis, who were all arhans, who had destroyed the āśravas, had kept the observances, were emancipated by perfect knowledge, had broken the fetters that bound them to existence, and had reached their goal. The third assembly of disciples consisted of ninety-two koṭis who were all arhans, who had destroyed the āśravas, had kept the observances, were emancipated by perfect knowledge, had broken the fetters that bound them to existence, and had reached their goal.
“Then, Mahā-Maudgalyāyana, when King Vairocana had seen the exalted Suprabhāsa, he experienced a sublime thrill, ecstasy, joy and gladness. For ten thousand years he honoured venerated, revered, worshipped and esteemed that Exalted One and his community of disciples. With honour and reverence he gave his protection to the assembly and to the community of disciples, and assured to men their due span of years. Then he conceived the thought: “May I become in some future time a Tathāgata, an Arhan, a perfect Buddha, proficient in knowledge and conduct, a Sugata, an unsurpassed knower of the world, a driver of tameable men, a teacher of devas and men, as this exalted Suprabhāsa now is. Thus may I preach the dharma that is endowed with all good qualities, altogether perfect in all good qualities, as the exalted Suprabhāsa now does. Thus may I preserve in harmony a community of disciples as the exalted Suprabhāsa now does. Thus may devas and men decide that I am to be hearkened to and believed in as they now do the exalted Suprabhāsa. May I become so for the benefit and welfare of mankind, out of compassion for the world, for the sake of the multitude, for the good and well-being of devas and men.”
“Even so, Mahā-Maudgalyāyana, there is something to add to this. For it was after he had been a Bodhisattva for forty-four kalpas that Maitreya conceived the thought of enlightenment.
“There was a Tathāgata, Arhan, and perfect Buddha named Aparājitadhvaja who, with his community of disciples, was honoured, venerated, revered, worshipped and esteemed by me, when, as the universal king, Dṛiḍhadhanu, I was aiming at perfect enlightenment in the future. I clothed him with five hundred costly suits of garments, and when he passed utterly away I erected a tope for him, a yojana high and a yojana deep. And all the time, Mahā-Maudgalyāyana, this was my aspiration: “When beings come to be without refuge, support, protection, shelter and succour, when they become characterised by fickleness, malice and folly, when they live in accordance with wrong standards of conduct, and generally go to crowd the worlds of woe, then may I awake to the unsurpassed perfect enlightenment. May I do so for the benefit and welfare of mankind, out of compassion for the world, for the sake of the multitude, for the good of devas and men.”
For the Tathāgatas, Arhans, and perfect Buddhas, Mahā-Maudgalyāyana, live their lives for the sake of the world, doing the things that are hard to do.”
Thus spoke the Exalted One, and the venerable Mahā-Maudgalyāyana was enraptured, and rej oiced at what he had said.
Thirty koṭis of Conquerors
named Śākyamuni appeared in the world,
and eight-hundred-thousand named Dīpaṃkara.Sixty thousand named Pradyota…
Then three koṭis of lion-voiced Buddhas
named Puṣpa.Eighteen thousand Sugatas
of the name Māradhvaja appeared in the world
while [Śākyamuni] lived the holy life
in his desire to attain omniscience.He adored five hundred Sugatas
named Padmottara
and two thousand others named Kauṇḍiṇya.He adored infinite countless koṭis
of nayutas of Pratyekabuddhas,
and a thousand Buddhas named Jambudhvaja.Eighty-four thousand Sugatas named Indradhvaja,
and ninety thousand named Kāśyapa;Fifteen thousand Sugatas named Pratāpa,
and fifteen thousand named Āditya.Sixty-two hundred Sugatas named Anyonya,
and sixty-four thousand named Samitāvin.There were these and countless other Daśabalas,
noble Kolita, all lights of the world
who had overcome impermanence.All the powers of those who bear
the excellent marks of a Great Man,
O Kolita, do not come within the time
and definition of what is impermanent.Apprehending the remorseless force of impermanence,
(Śākyamuni) as soon as he had worshipped [a Buddha],
resolutely exerted himself to destroy that power.
“An immeasurable incalculable kalpa afterwards, Maudgalyāyana, there was a perfect Buddha named Ratna, a Tathāgata, an Arhan, a perfect Buddha, proficient in knowledge and conduct, a Sugata, an unsurpassed knower of the world, a driver of tameable men, and a teacher of devas and men. At that time I was a universal king.
“For the exalted Ratna I built eighty-four thousand gabled buildings, bright and fair to behold, made of the seven precious substances, gold, silver, pearls, beryl, crystal, white coral and ruby. When I had presented these to the Exalted One I made a vow to win enlightenment. (To which Ratna replied), “Exalted Buddhas do not pass away until they have anointed an heir to the throne. He will become a Buddha in the world immediately after me. As I now proclaim of Maitreya, he will become the Buddha next after me.”
This Exalted One with his eighty-four thousand disciples, lived on for eighty-four cycles of the world’s dissolution and evolution. At each dissolution of the world the Exalted One, together with his eighty-four thousand disciples, passed into the realm of the Ābhāsvara devas. When the world re-evolved once more, he came into the world and preached dharma. And at each such time I became a universal king, and built and presented to the exalted Ratna eighty-four thousand gabled buildings.
“This, Mahā-Maudgalyāyana, is the “resolving” career. And what is the “conforming” career? In this career, the great being, the Bodhisattva, is established in conformity with his (future) enlightenment. This, Mahā-Maudgalyāyana, is the “conforming” career.
“And what is the “persevering” career? Vivartacaryā means that Bodhisattvas fall away and go again through the round of rebirths. Avivartacaryā means that they are unwaveringly set for enlightenment.”
Here must be given the Ten bhūmis and the history of Dīpaṃkara.
Homage to the Buddhas! Homage to the Arhans! The beginning of the Ten bhūmis.
Incomparable is the insight into dharma
of those who in the round of rebirths
have gathered lives through several hundred kalpas.
The glorious Conquerors pass through ten bhūmis.
Hear, ye wise, with what feats of wonder they do so.Rid of pride, arrogance, conceit and folly,
endued with perfect gentleness,
feeling reverence for the omniscient ones,
listen to the noble Conqueror’s teaching.When the Tathāgata, the Śākyan’s joy,
radiant like the sheen of gold, passed away,
the earth, girt by sea and sky,
with its rocks and forests and mountains, shook.Seeing the hair-raising, terrible earthquake,
Kāśyapa, perfect in piety, then fell to thinking:—“Why does the firm and wealth-bearing earth,
that supports ocean and sky, with its mountains,
shake today with such a terrible roar?
Surely it is because the Tathāgata has passed away.”And when, with his deva-sight,
he saw that the Tathāgata adored by the Kinnara devas
had made an end of all the ties
that bound him to existence and had passed away
between the twin Sāl trees, he said,“Now it is not seemly for me to go to Gotama,
the Tathāgata, by means of my magic power.
A pilgrim on foot will I go to see the peerless sage,
the best of speakers.”When he had thus reflected,
the wise Kāśyapa,
the monk supreme among the many monks,
distressed in mind made haste
and presently came to him who had won final release.Then Kāśyapa felt an overpowering desire
to salute the Conqueror’s feet,
to salute the great seer’s feet,
by caressing them with his head.Four sturdy Mallas had come on the scene
carrying large firebrands fanned to flame,
which had been prepared by the chief Mallas.The firebrands were carried by the energetic
and strong chariot-warriors to the funeral-pile ,
but there they were at once extinguished
as though they had been drenched with water.In doubt and perplexity the Mallas, reverently,
obeisantly and courteously approached Aniruddha,
who had a deva’s sight, to ask him this question.“What, we pray you, is the reason,
what the cause, O son of the Conqueror,
that these firebrands which we brought with us
have been suddenly put out?
Noble sir, declare the reason for this.”[Aniruddha replied] “The devas, you must know,
are gracious to Kāśyapa,
and it is by the force of his magic power
that the flames will not burn before he
who has pre-eminence comes along.”Thus did the pious Kāśyapa realise his desire
to salute with his head the two feet
of the glorious and mighty Daśabala,
the great sage.And the saintly Kāśyapa,
a son of the Conqueror, honoured by all the monks,
raised his joined hands and went up
to the Conqueror’s funeral-pile,
reverently, with bowed head and a humble heart.When he saw the Tathāgata in all his superb beauty
laid out on a funeral-pile, he exclaimed,
“Fie on existence that always bears
the manifest marks of its true nature.”“What creature is there that comes into existence
without falling into the power of death,
since he who was but lately radiant as fire and gold,
is now extinguished like a lamp without a light?”The glorious Kāśyapa,
reverently raising his joined hands
threw himself on his face at the Conqueror’s feet,
and for the last time adored the great seer and sage.Those two feet, adorned with perfect circles,
extolled by Dānava devas and honoured
by Yakśa snake-demons forthwith
broke through the funeral-pile.Taking in his hands the feet of the sage,
and bringing them together over his head,
Kāśyapa turned to the great and learned sage
[Aniruddha] and spoke to him:—“Why, learned friend, are the sage’s feet dulled and not gleaming?
Tell me the whole cause of it, I pray you.
Why do these feet no longer charm the eyes?”When he had heard this,
the learned and wise [Aniruddha] replied to Kāśyapa:
“These cold feet have been soiled by the floods of tears
of mourners, besmirched by their weeping.“Soiled, therefore, by weeping men
the great sage’s feet do not now gleam as they used to do.
Understand the matter so, my devout friend.”Kāśyapa, his mind full of the greatest reverence
for the Master, fell on his face,
and again and again caressed with his hands
the Sage’s feet which were marked with perfect circles.As soon as the Master’s feet had been saluted
by the pious and virtuous Kāśyapa,
the funeral pyre of the Lord of the world went up in flames,
fanned by a gust of wind.As the moon-like body of the Conqueror was burning
the five hundred holy men came up and together
recited a chant as he passed away:—“He who bore the excellent marks of a Great Man
has passed away, he who was our Master,
the guide of Suras and Asuras.
What does it profit us to tarry in the world any longer?
Let us now abandon our bodies“We have entirely accomplished our duties;
we have attained griefless endless permanence,
having passed through all the various lives.
Let us then, even here and now, pass away.”When they had thus spoken,
Kāśyapa, pure in his piety, said to the holy men,
“No, my friends, you cannot here and now pass away,
immune from any source of rebirth.“For, if you did, sectarians and heretics would arise
and do harm to the peerless doctrine.
This is the occasion of the Śramaṇa’s cremation,
and that is all we are concerned with.“Those world-saviours, those many lion-hearted men,
the wise and valiant yet to come,
could not appear exultantly in the world
if the Master’s teaching were not unified.“Therefore, without a break and in perfect unison,
recite the Sugata’s excellent teaching,
so that this recital well and truly made,
may long have bright renown among men and devas.”“So be it,” said these holy men,
heeding Kāśyapa’s words. And they pondered then,
“In what place, now, shall be held the assembly
of those who believe in the dharma?“Let it be in the pleasant luxuriant grove
near the fair city of Rājagṛiha that is the capital
of Magadha’s lord, in the grotto named Saptaparna.“On the northern slope of Mount Vaihāya,
on a rocky-surfaced spot of earth shaded by divers trees.
There let the council of dharma he held.”Then, strong by their mastery of magic power
those sons of the Conqueror instanteously rose up in the air,
and flew like a flock of flamingoes
on their way to lake Mānasa.Alighting on the slope of the fair mountain
they entered the forest and there sat down.
When the Sugata’s teaching had been recited
bands of celestial drums crashed forth.And when they who were establishing
the Sugata’s teaching heard the echoing sound
of the drums and saw the terrible quaking of the earth,
they spoke thus to the saintly Kāśyapa:—“Why, pious friend,
does the earth with its oceans and its streams tremble?
Why do celestial drums joyfully resound?
And why are celestial garlands strewn around?”And the pious Kāśyapa
replied to the holy sons of the Conqueror:
“These companies of devas have assembled because
they have heard the harmonious recital of the doctrine.“These assembled devas,
themselves characterised by noble harmony,
reverently rejoice, and do honour to the Peerless One. #
Eager were they to hear the whole harmonious doctrine.“For after many a hundred kalpas of existence,
during the long night he conceived this thought
for the benefit and welfare of devas and men:
‘Free myself, I will set men free.’“‘I, who have won the highest good that is beyond grief,
and the cessation of the ill of rebirth in all states,
for the benefit of devas and men
will set rolling the wondrous wheel of dharma
in the city of the Kāśis.’“With those five sages,
the supreme guide of those who preach the Vinaya
delivered hosts of devas and nayutas of koṭis
of beings from rebirth and death.“He, the lion-hearted man, the Exalted One,
who gave happy release to men and devas
who were wont to he fond of existence,
having crushed all his adversaries,
has now passed away without regret.”When the hosts of devas hovering in the air
had heard this entrancing discourse of the pious Kāśyapa,
they joyfully uttered these heart-delighting words:—“Hail, hail to him who is an expert in piety,
who is the infallible expositor of the Master’s teaching.
You have proclaimed the worth of him
whose wisdom is infinite.
Men and devas have found joy in the excellent Conqueror.“For he is supreme among devas and men.
He is the Foremost Man, the mighty sage,
the unsurpassed refuge, the Lord,
he who has discerned the truth for the sake of living beings.“He whose virtues are sung here, the knowing Daśabala,
has shown that the skandhas are but as a lightning’s flash,
as a bubble of air,
or as the snow-white foam on the crest of a wave.“He whose virtues are sung here, the Foremost Man,
has shown the pleasures of sense
to be like a black serpent’s head,
like a flashing sword,
and like cups full of poison.“By his perfectly sound beliefs
he saw the unfluctuating bliss beyond,
and out of his joy in charity
he ungrudgingly revealed the wonder of it.“As a glow-worm loses its brightness when the sun rises,
and no longer glistens, so,
when the light-bringing Conqueror arises
fickle heretics lose their lustre.“Behold, he who had won perfect strength in magic power,
he who was a lord with a Conqueror’s might,
possessed of clear insight, a Buddha,
the eye of the world, radiant like an orb of gold,
has passed away.“Fie on those existences which are like autumn clouds,
or like cities of sand,
since he who possessed a store of virtues
and an ocean of consummate wisdom,
has passed away.“For a hundred causes and reasons
the Guide roars the roar of a lion-man,
as he sees that no death will again follow his life.
No greater truth than this exists.”The sky was gay with garlands of celestial blossoms
while this hymn of praise to the Sugata was sung.
Pervaded by the essence of celestial sandalwood
the sky was fragrant with ambrosial perfume.
Then the venerable Mahā-Maudgalyāyana addressed the venerable Mahā-Kāśyapa, “O son of the Conqueror,” said he, “set the holy men to examine those in the assembly whose minds are assailed by doubt.” And so Kāśyapa said to Aniruddha, Upāli, the elder Alakuṇḍala-Bhaṭṭiya, and Sundarananda:—
“O sons of the Conqueror,
examine the minds of those assembled
and find out who is doubting and on what matter.”And they, experienced in the Conqueror’s teaching,
obeyed, and said “So be it.”
They can see the minds of others
as clearly as a fruit held in their hands.To the holy Pralambabāhu Kāśyapa said,
“Create at once an arena,
on the summit of Mount Gṛidhrakūta.“Eighteen thousand have come together
for the assembly.,
Call up your magic power to scrutinise them all.”To the holy Vicintacūta Kāśyapa said,
“Create at once in the sky
clouds that shall be as rich in water as the Ganges.“Everywhere let flowers
of divers scents spread their fragrance,
and forthwith cause the smell
of raw human flesh to disappear.”To the holy man named Haryakṣa Kāśyapa said,
“O son of the Sugata,
quickly exert your concentration
to prevent the goods of householders being lost.”To the holy man Varuna Kāśyapa said,
“Keep away from men baneful flies and gnats.”To the holy man Ajakarṇa Kāśyapa said,
“Keep away from men hunger and thirst and sickness.”And the sons of the Conqueror obeyed Kāśyapa,
saying “So be it,”
and bestirred themselves to the tasks ordained themThen the elder Kāśyapa said to Kātyāyana,
“Speak of the careers of the great-hearted kings of dharma.”When this had been said,
the wise and noble-born Kātyāyana,
in reply to Kāśyapa’s question,
spoke of the careers of the Buddhas.“Hear, O son of the Conqueror,
the careers, set out in due order,
of the all-seeing Buddhas whose conduct is unsullied.“Verily, O son of the Conqueror,
there are ten bhūmis for the Bodhisattvas.
What are the ten?“The first is called durārohā,
the second baddhamānā,
the third puṣpamaṇditā,“The fourth rucirā,
the fifth cittavistarā,
the sixth rūpavatī,
the seventh durjayā,“The eighth is called janmanideśa;
the ninth derives its name from yauvarājya,
and the tenth from abhiṣeka.
These are the ten bhūmiss.When Kātyāyana had so spoken in verse,
the learned Kāśyapa then, following his purpose,
addressed this incomparable exhortation to Kātyāyana.“Tell me now the manner of the transitions
from bhūmi to bhūmi,
+ and how the glorious Bodhisattvas
lapse as they pass from one life to another.“And how do these choice beings advance?
This tell me. And say what their dispositions are.“How do they who are endued
with the essence of being convert beings?
How do they give alms? All this explain to me.“Do you, who have seen Buddhas
and can speak with charm, tell me their names and origin. ”
Thus spoke Kāśyapa.When they had heard these words
the saintly great beings stood up
in reverence for the great-hearted Buddhas,
When this had been spoken Kātyāyana said to Kāśyapa, “It is not possible, O son of the Conqueror, to measure the bhūmis of Bodhisattvas. They last through so many, nay infinite, kalpas. But every existence of Bodhisattvas is succinctly defined as an “earth,” whence the name bhūmi.”
When Kātyāyana had said this, the venerable Ānanda asked him, “If, O son of the Conqueror, a single bhūmi is immeasurable, how, I ask you, can there be a distinct conception of the others?”
When this had been said, the venerable Kātyāyana addressed the venerable Ānanda in verse:—
As the kalpa has been declared
immeasurable by the discerning,
truth-speaking One himself,
and the preaching of the dharma goes on for several kalpas —
this, my friend, is what the pre-eminent man teaches.So the bhūmi has been declared immeasurable
by the discerning One whose understanding is unobstructed.
And this definition of general characteristics
applies equally to the other bhūmis.
“O son of the Conqueror, Bodhisattvas in their first bhūmi, ordinary men though they be, win fruition, become worthy of offerings in the worlds, where they have bright renown. They are as described in this verse:—
The glorious Bodhisattvas
are perfect in liberality
and light up the worlds
to make them shine
as radiantly as moon and sun.
“There are eight rules of conduct for Bodhisattvas when they are in the first bhūmi. What are the eight? They are liberality, compassion, indefatigability, humility, study of all the scriptures, heroism, contempt for the world, and fortitude. They are as described in this verse:—
The Bodhisattvas delight in generosity,
and themselves become objects of pity.
Although overwhelmed by ills,
yet in their wisdom they turn
for consolation to the words and virtues
of the sweetly-speaking Exalted Ones.
Thus do these beings live in their first bhūmi.Judging the doctrines which pass
current to be without substance,
and realising what human affection is,
they abandon the world,
deeming it a thing of straw.
They amass virtue through enduring bitter sufferings.
“There is one reason why Bodhisattvas lapse in their second bhūmi. What is that one? They come to contemplate life with satisfaction. There are two reasons why Bodhisattvas lapse in the second bhūmi. What are the two? They become lustful and indolent through indulgence in sensual pleasures. Again, there are three reasons why Bodhisattvas lapse in their second bhūmi. What are the three? They become covetous, timid and weak-willed. There are six reasons why Bodhisattvas who have lived in the first bhūmi lapse in the second bhūmi. What are the six? They live without being conscious of the impermanence of things. They become addicted to harmful-ness. They become inveterate haters. They become gross and sluggish, and immersed in the affairs of the world. O son of the Conqueror, Bodhisattvas who have lapsed, are lapsing, and will lapse do so for these twelve reasons, and for no other.”
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “O son of the Conqueror how great merit do the Bodhisattvas, both those who lapse, and those who do not, generate when they first conceive the thought, ‘May we become perfect Buddhas?’”
When this was said, the venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa, “Behold, O son of the Conqueror, he who vows to win enlightenment generates richer merit than he who should present the Daśabalas with Jambudvīpa and its hoard of the seven precious substances. O son of the Conqueror, he who vows to win enlightenment generates richer merit than he who should give the Daśabalas the four continents with their heaps of jewels. O son of the Conqueror, he who vows to win enlightenment generates richer merit than he who should give the virtuous Buddhas all the three thousand universes with their stores of treasures and riches. O son of the Conqueror, he who vows to win enlightenment generates richer merit than he who should offer the Saviours of the world whole universes as numerous as the sands of the river Ganges, and all filled with heaps of precious stones. O son of the Conqueror, he who vows to win enlightenment generates richer merit than he who should honour Foremost Men by giving them whole universes as numerous as the sands of the ocean, and all their varied precious stones.”
And why? Because these are not
the purposes of ordinary men.
Because it is for the sake of mankind
that these valiant men form their wishes.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, "Again, O son of the Conqueror, do those Bodhisattvas who continue in unwavering progress make their first vow when they have acquired merits, or when they have acquired the roots of goodness?”
When this had been said, the venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa in verse :—
First they worship the glorious Tathāgatas
with great reverence,
but not yet do these supreme men
turn their thoughts towards
becoming a Foremost Man.These wise men honour
koṭis of Pratyekabuddhas,
men who have won the highest good,
but not yet do they turn their thoughts
to a knowledge of the whole dharma.They worship koṭis of those
who have won mastery over all the powers,
long since reached perfect mastery,
but not yet do these leaders turn their thoughts
to crossing the ocean of knowledge.But when they have laid up
abundant store of merit,
and have body and mind well developed,
they approach the beautiful Buddhas,
turn their thoughts towards enlightenment,
(and say:) —“By the root of goodness I have laid in store
may I have insight into all things.
May not the realisation of my vow
be deferred too long
but may my vow he fulfilled.“May my store of the root of goodness
be great enough for all living things.
Whatever evil deed has heen done by me,
may I alone reap its bitter fruit.”
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “How, O son of the Conqueror, do those Bodhisattvas who do not lapse, become steadfast and brave?”
When this had been said, the venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa in verse:—
“If I am doomed to dwell
in Avīci from this moment to that
in which I am to become aware
of the ultimate truth,
I shall go through with it,
nor shall I withdraw my vow
to win omniscience.
Such is my resolve.“Although I could quit the round
of birth, death, grief and tribulation,
I should not let my mind waver.
Though overwhelmed with ills,
I would bring blessings to the world of men.”
Such is the courage and strength
of these sturdy men.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “Again, O son of the Conqueror, when a Bodhisattva who does not lapse first conceives the thought of enlightenment what marvellous portents are then seen?”
When this had been said, the venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa in verse:—
When the vow of these,
the world’s foremost men,
is made for the first time,
then the jewel-bearing earth,
with its cities, towns, and rivers,
shouts for joy.A radiant splendour
like that of the star of day
is shed over all the regions of space,
when a vow is first made
to win the qualities of the lion-man.Hosts of exulting Suras
exclaim to one another,
‘This infinitely exalted man
vows to win the qualities of the lion-man.’“We must cherish him,
for, surpassing in might,
and being a creator of bliss,
he lays up a store of bliss
for the sake of the world.”
This is the marvel that then comes to pass.
When this had been said the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “O son of the Conqueror how many arduous tasks are performed by Bodhisattvas who do not lapse, when they are in the first bhūmi?”
When this had been said, the venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa in verse:—
These brave men,
who have set their faces
towards omniscience,
do not give way to idle regret
when they have given up
dear wives and beloved sons,
their heads and their eyes,
their jewels, carriages and beds.Though they are sentenced to be flogged,
bound and scourged by violent men
whose minds are bent on foul deeds,
they regard these men
with hearts full of meekness and friendliness,
and, innocent though they are,
speak to them with gentle words.When they see a mendicant
full of pride and conceit,
the great men experience a thrill of joy.
For, by giving him alms,
they become elated at the access of virtue.
They do not fall into remorse.
These then are the austerities
of the Bodhisattvas.Here ends the First Bhūmi in the Mahāvastu-Avadāna.
Then the elder Kāśyapa said to Mahā-Kātyāyana,
“ O great being, you have given an alluring description
of the first bhūmi.“Now tell me, son of the Supreme Man,
what state of heart is born in the Bodhisattvas
immediately on their passing into the second bhūmi?“What are their dispositions in the second bhūmi?
O son of the Conqueror, describe to me
this bhūmi exactly as it is.”Then the elder Kātyāyana replied to Kāśyapa,
“I shall relate an entrancing description of the Bodhisattvas.“Now, in Bodhisattvas
as they pass on into the second bhūmi
there is born first of all an aversion to all forms of existence.
Of this there is no doubt.
“O son of the Conqueror, the dispositions of Bodhisattvas, who are in their second bhūmi, are as follow. They are good, amiable, sweet, keen, bountiful, charming, profound, whole-hearted, imperturbable, distinguished, lofty, noble, resolute, sincere, pure, steadfast, independent, contented, and intent on the Foremost Man and the infinite!
“In what way, my pious friend, are the dispositions of the Bodhisattvas good?”
“It is said”:—
In no way whatsoever do they harbour
doubt of the Buddha, dharma, and Sangha.
Thus is their disposition shown to be good.
“In what way, my pious friend, are the dispositions of the Bodhisattvas amiable?”
Though their bodies he rent,
their spirit is not angered.
Thus is their disposition shown
to be amiable and meek.
“In what way, my pious friend, are the dispositions of the Bodhisattvas sweet?”
“It is said”:—
These supreme men practise
actions that are inwardly virtuous.
Thus are the dispositions
of these devout men sweet.
“In what way, my pious friend, are the dispositions of the Bodhisattvas keen?”
“It is said”:—
They have clear vision and have their thoughts
fixed on the world beyond as well as on this.
Thus are the dispositions
of these pure men keen.
“In what way, my pious friend, are the dispositions of the Bodhisattvas bountiful?”
“It is said”:—
They lay up a store of great good
for the welfare of all creatures.
Thus are the dispositions
of these supreme seers bountiful.
“In what way, my pious friend, are the dispositions of the Bodhisattvas charming?”
“It is said”:—
Ungrudgingly they give
charming and heart-delighting gifts.
Thus are the dispositions
of these men who perceive
the highest good, charming.
“In what way, my pious friend, are the dispositions of the Bodhisattvas whole-hearted?”
“It is said”:—
Their hearts are whole,
their insight lends them courage.
Thus is their disposition
said to be whole-hearted.“In what way, my pious friend, are the dispositions of the Bodhisattvas imperturbable?”
“It is said”:—
No malevolent man can suppress them.
Thus are their dispositions entirely unperturbed.
In what way, my pious friend, are the dispositions of the Bodhisattvas distinguished?”
“It is said”:—
When a man conceives no other resolve
but that of benefiting all creatures,
people regard this as no common thing.
“In what way, my pious friend, are the dispositions of the Bodhisattvas lofty?”
“It is said”:—
When they hear a heretic,
they ignore him and go their way.
Thus are the dispositions
of these lion-hearted men lofty.
“In what way, my pious friend, are the dispositions of the Bodhisattvas noble?”
“It is said”:—
In their wisdom they do not gather
as being good those things which have to do
with the pleasures of sense.
Thus are their dispositions always noble.
“In what way, my pious friend, are the dispositions of the Bodhisattvas resolute?”
“It is said”:—
Having made a resolve to win Buddha-hood,
they are not distracted from it
by indulgence in pleasures of sense.
Thus are their dispositions said to be resolute.
“In what way, my pious friend, are the dispositions of the Bodhisattvas sincere?”
“It is said”:—
In no way do they envy saintly Pratyekabuddhas.
Thus are their dispositions always sincere.
“In what way, my pious friend, are the dispositions of the Bodhisattvas pure?”
“It is said”:—
Spurning profit and reputation,
they strive for the ultimate good.
Thus is their disposition shown to he pure.
“In what way, my pious friend, are the dispositions of the Bodhisattvas steadfast?”
“It is said”:—
Though persecuted by the worlds,
they do not abate their zeal for dharma.
Thus are the dispositions
of these great seers steadfast.
“In what way, my pious friend, are the dispositions of the Bodhisattvas independent?”
“It is said”:—
Though they faint, they do not,
saturated with lust, eat the food of others.
Thus, noble sir, is their disposition
extolled as independent.
“In what way, my pious friend, are the dispositions of the Bodhisattvas contented?”
“It is said”:—
They always find their joy in renouncing the world,
and do not dissolutely indulge in pleasures of sense.
Thus is the disposition of the Bodhisattva
always extolled as contented.
“In what way, my pious friend, are the Bodhisattvas intent on the Foremost Man?”
“It is said”:—
In their wisdom they yearn
for the omniscience of the Self-becoming One.
Thus do they become intent on the Foremost Man,
and incomparably steadfast.
“In what way, my pious friend, are the Bodhisattvas intent on what is infinite?”
“It is said”:—
They do not aim at great wealth,
the prosperity that comes through miserliness.
Thus do these highest of men
become intent on what is infinite.With all these twenty dispositions,
the noble and true men,
experienced in all things,
are gifted with beautiful dispositions.
“With these twenty dispositions, then, my pious friend, are the Bodhisattvas endowed.”
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “O son of the Conqueror in what ways do Bodhisattvas who are in their second bhūmi lapse and fail to reach the third?”
The venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa, “Bodhisattvas who are in their second bhūmi lapse and fail to reach the third for twenty-eight reasons. What are the twenty-eight? Bodhisattvas come to set a value on gain, honour, and fame. They become dishonest. They build up prosperity by unjust means. They speak angrily to their teachers, and do not abide respectful to the Triad of Treasures. They do not look for a Bodhisattva’s character in those they deem worthy of offerings. Though they have reached the stage of a Bodhisattva’s career they do not duly honour it. They do not shoulder the burden which befits the highest honour, but continue under one which does not so befit. They are not averse to dwelling in a crowd. They become fond of garlands, fine clothes, jewels and ointments. They become satisfied with little merit. They find constant delight in the charm of the world. They do not regard all elements as impermanent. They become engrossed with their own corporeal beauty. They do not abandon perverted doctrines. They do not preserve intact the word and the letter as they have been preached. They become niggardly in their teaching. They turn their eyes away from the almsman’s bowl and get nothing in it. They become obstinate in their opinions. They do not make a thorough scrutiny of things.
“My pious friend, all those Bodhisattvas in the second bhūmi who lapse and fail to reach the third, do so in these twenty-eight ways.
“Following is the tradition on this subject”:
Such is the description of the second bhūmi
of the Bodhisattvas, who,
with store of varied merits,
live happy for the world’s sake.Of both those who lapse through their faults,
as related, and of those who, in their wisdom,
do not lapse as they pass on from life to life.Patient and wise they take the path
of courage that is so difficult to traverse,
and through many a tribulation
they fare along it out of compassion for the world.All these Tathāgatas who are honoured
of devas and men pass through
the manifold ills that precede knowledge.Wisely they adapt themselves
to the world with its divers elements,
and so their renown goes forth
in the worlds of devas and men.
Here ends the second bhūmi of the Mahavastu-Avādana.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “O son of the Best of Men, what state of heart exists in Bodhisattvas as they pass on from the second bhūmi to the third?”
Then the elder Kātyāyana replied to Kāśyapa,
“Hear what the unsurpassed state of heart of
the Bodhisattvas is which links up the two bhūmis.“O venerable son of the Conqueror,
the hearts of Bodhisattvas as they pass
from the second bhūmi to the third
are set on renunciation”.These lords of men render happy
the condition of all creatures;
but they do this in no wise
for the sake of their own well-being,
nor for the sake of enlightenment.They buy one verse of a wise saying
with the sacrifice of wife and child… .“There are obstacles of jungle,
of hostile forces, and of mountains,
but the real obstacles for man
are his fickle and restless passions which stifle charity.“There are obstacles of weeds,
of undergrowth, of brambles and reeds,
which choke trees,
but the obstacles in the way of man
are falsehood, guile and slander.”This single verse of a wise saying
was bought by a Bodhisattva when he
was yearning for the ultimate truth.A certain brāhman approached a seer,
a lord of men, and said to him,
“I have here an exhilarating verse of a wise saying.“The price of it is your head.”
The seer, ready to sacrifice his head, replied,
“Quickly tell me, brāhman, this verse of a wise saying.”
[The brāhman recited]
“If those who yearn for a Bodhisattva’s career,
happen to commit an unseemly deed,
it does not become manifest,
being obscured by the force of abundant merit,
as an oil-lamp is dimmed by the rays of the sun.”A rākṣasa said to a certain king named Surūpa,
“I have here a stanza of a wise saying for sale,
if you want to buy it.“As the price of it I would have your son,
your queen and yourself to devour.
Take it if you can,
for this verse is compact with dharma.”King Surūpa, free from bondage to the world
and full of reverence for dharma, replied,
“Take what you want, and let me have the verse.
Complete the bargain without delay.”
Then the rākṣasa recited this verse of a wise saying:—
“It is better to dwell in the hells
that throb with lamentations
where one meets people one wishes far away,
and is separated from the people one loves,
than in a society of wicked men.”A piśāca said to a king’s
minister named Sanjaya,
“Give me your heart and hear
in return a verse of a wise saying.”Without a tremor the brave Sanjaya replied,
“I give you my heart.“ Speak that verse of a wise saying.”
Then the piśāca recited this verse of a wise saying:—
“As the fire that burns when grass and wood
are set alight never stops burning,
so craving is never assuaged
by indulgence in sensual pleasures.”A certain poor man said
to a merchant named Vasundhara,
“This verse of a wise saying
will be given you in return for all you possess.”
The Bodhisattva replied:—
“I give you all I have.
Speak the verse of a wise saying.
For the good praise what is well-spoken
in accordance with true principles.”
Then the poor man recited this verse of a wise saying:—
“When men are foolish
plenty is changed to dearth.
But a single wise man
transforms dearth to plenty” .A certain man said
to a king named Surūpa,
“At the price of Jambudvīpa
you may hear a verse of a wise saying.”
The Bodhisattva replied:—
“I give you Jambudvīpa
and all you desire.
Quickly speak this verse of a wise saying,
truly say what you will.”
Then the man recited this verse of a wise saying:—
“When egotism, selfishness,
passion and pride prevail,
then Tathāgatas appear
in the world to quell them”.A certain hunter said
to a deer named Satvara,
“I have here a verse of a wise saying.
Give me your flesh and you shall hear it.”
[The deer replied]
“If in return for my
perishable flesh I can hear
this wise saying, I give you it.
Quickly utter the wise saying.”
Then the hunter recited this verse of a wise saying:—
“The dust beneath their feet
is better for men than a mountain of gold.
The dust takes away sorrow,
the mountain of gold multiplies it”.His slave said to a king named Nāgabhuja,
“In return for the sovereignty of the four continents
you may have a wise saying.”
The Bodhisattva replied:—
“I give you the sovereignty
of the four continents.
Quickly speak; do not delay
but tell me this wise saying.”
Then his slave recited this verse of a wise saying:—
“They say that it is as difficult
to distract the wisdom of the sage
as it is to pluck out his hair by the roots.
So the stainless company of monks,
having won the power of knowledge,
and, through their virtuous conduct,
torn up malice by the root,
shine with minds that are rid of malice.
The stainless teacher of the world,
also, shines, does not cast off his burden,
and is followed by good men".Thus for the sake of a wise saying
a Bodhisattva hurls himself down precipices.
For its sake, again, he gives up
his boat on the wide ocean.He sacrifices his eyes in return
for hearing a verse of a wise saying.
Again, he throws himself into the fire
as the price of hearing a verse of wise saying.And many other such arduous tasks
do the valiant and glorious Conquerors
undertake for the sake of words of wisdom.
When this had been said the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana,“Again, O son of the Conqueror, how do Bodhisattvas who are in the third bhūmi lapse and fail to reach the fourth?”
The venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa, “My pious friend, Bodhisattvas who are in the third bhūmi lapse and fail to reach the fourth in fourteen ways. What fourteen? They become addicted to dishonest gambling with the dice. They seek seclusion too often. When they come to rule over their kingdoms they are overcome by avarice and rob their own subjects of all their possessions. They accuse of murder people who do not deserve to be called into account for any offence. They do not protect those in danger of being killed. They mutilate men. They fall into erring ways. Even though they have wealth they do not dispense to others the means of life. And though they take up the religious life they do not learn by heart the great doctrine, even while the Buddhas themselves teach it. Although they have already made a vow, they do not preach the great doctrine. They follow those who are bound to the flesh, not those who are bound to dharma. They do not repeatedly declare the splendour of the Buddha. They teach that Buddhas are of the world. They do not teach that Buddhas transcend the world.
“In these fourteen ways, my pious friend, Bodhisattvas who are in the third bhūmi lapse and fail to reach the fourth. All Bodhisattvas who, being in the third bhūmi, have lapsed, are lapsing, or will lapse, do so in these fourteen ways. There is nothing more to add.”
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana,“Again, O son of the Conqueror, when the Bodhisattvas who do not lapse first evolve the thought of enlightenment, to what kind of well-being are they wedded, and how many creatures become happy and joyful?”
The venerable Mahā-Kātyāyana replied in verse to the venerable Mahā-Kāśyapa:
All creatures become happy and joyful
when this incomprehensible, marvellous thought,
instinct and permeated with the idea of the way
of enlightenment, is born in the great seers.Those who are under doom of death in seven nights,
those who dwell in the pitiless hells,
and those in the world of ghosts,
all become glad and happy.For those seven nights, in sympathy
with the Bodhisattva’s virtue, men do not die.
Earth, with its oceans, quakes,
and the glittering summit of Mount Meru trembles.This earth as a rule remains fixed on its foundations,
immovable in space. This is beyond doubt.
But now, through the power of these beings
who have laid up a store of all good deeds,
this earth trembles in all its wide extent.
Then a certain deva of Trāyastriṃśa, named Namatideva, who was a Bodhisattva, hitched his robe over one shoulder, and, stretching out his joined hands in the direction of the Exalted One, sang his praises in these verses in the presence of a throng of holy men.
Thee I praise, whose form, radiant as gold,
with beauty uneclipsed by the newly risen sun
and with lustrous splendour, is perfectly marked
with all the thirty-two marks of men who live in the right way,
thee I praise, who art supreme in goodness,
full of splendour, mightier than the earth and its mountains,
unsurpassed in strength, who art serene and self -controlled,
skilled in mindfulness and the Discipline,
and revered of Suras and Asuras.After many a course of life spread out over a long time,
meritorious, conferring bounteous blessings,
and aiming at the destruction of existences, the Sage,
by means of divers praiseworthy merits previously achieved
in plenty and variety through acts of goodwill,
came near unto peace. But though he had found
the eternal blissful abode that is honoured of Asuras and Suras,
he renounced it for the sake of enlightening men.
He came down to the surface of earth,
was born in the family of Ikṣvāku, and stood in glory,
immovable and firm.Desiring to enter the womb of Queen Māyā
in the form of a noble lotus-white elephant,
he, the light of the world, left the fair realm of Tuṣita,
and came down to earth to raise up the people
whom he saw were wanton and blind
and who had succumbed to doubt and unrighteousness.Then did the jewel-strewn earth,
rich in varied treasure and wealth,
quake in salutation to the great Sage,
the lord of the Ṣākyans, who is rich in experience,
replete with mindfulness, and well-stored with merit.Queen Māyā was on the terrace
of her valiant husband’s fair palace,
like a goddess among the Suras,
being entertained by merry dancing
accompanied by songs and music
that were a delight to ear, heart and eye.To the anxious king the queen said,
“My lord, if you will, I shall withdraw to the forest,
to the Lumba park, which is carpeted with flowers,
and filled with the sweet notes of the cuckoo
which give joy to heart and soul.”She went, and wandered forth with her women,
roaming the forest, glad and happy and eager.
While she paced the forest, she espied a lumbini tree
bearing fresh creepers and shoots, and,
in the rapture of perfect joy and gladness
she grasped a branch of it, and playfully lingered there.
As she held the branch she gave birth
to the Conqueror of the unconquered mind,
the great supreme seer.As soon as he is born devas,
with two showers laden with exquisite flowers,
the one cold the other warm, bathe the Lord of men,
who is honoured in the realm of the Asuras,
the great Lord of the three worlds, compassionate,
the world transcending, a refuge here, in heaven and on earth,
to whom old age and death are no more,
whose like the earth does not know, who is wise,
whose eyes are like a lotus-leaf,
and who is the delight of Suras and Asuras.All the devas, the Trāyastriṃśa devas and the others,
glad and joyful leave their abodes and gather together
in the forest glade. “The scion of the Ikṣvākus” [they exclaim]
“has come down to the earth’s surface
where he stands in glory, immovable and firm.”
When he had taken seven full strides, like the lion,
the master, king and lord of beasts, he roared out,
“I am best, unsurpassed, supreme in the world.
For me there is no more either old age or death.
I have overcome the oppression of existence.”A celestial sunshade studded with gems,
clear as crystal and gay with flowers,
brilliantly white like camphor, stood up of itself in the air,
unsupported by hand, and shaded the Lord and Guide of men.
A chowrie fan made in heaven, of stiff strong hair,
having the incomparable sheen of mother-of-pearl,
studded with gems and gold, and pearly white,
is waved with its handle upwards.Loud roars of drums resound,
echoing in the clouds and pervading the sky.
In the path of Daśabala the Conqueror the devas
pour down showers of celestial blossoms
and powder of sandal-wood.
Suras and devas give vent to hundreds of cries
in their exceeding great joy.
“The creator of happiness is victorious!”In ocean and on earth hidden treasures
of many precious stones were revealed
as the earth and water heaved
through the power of the Tathāgata.
Here ends the third bhūmi of the Mahāvastu-Avadāna.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “Again, O son of the Conqueror, what deeds do Bodhisattvas who are established in perseverance refrain from doing because they are out of place?”
The elder Kātyāyana,
skilled in the Conqueror’s teaching,
replied to the pious Kāśyapa in verse.“Learn what deeds the Bodhisattvas practise,
and what deeds they do not practise
because they are out of place.“The glorious Bodhisattvas
do not deprive a mother or a father
or an arhan of life.“They do not create schisms in the Sangha,
nor do they raze topes to the ground.
They do not in any way harbour
evil thoughts against a Tathāgata.“They are not led to commit
sin by their wrong belief.
They do not have to expiate a bad deed;
what need, I pray you, to expiate a good one?“As they pass from one existence to another,
they do not adhere to doctrine based on heresy,
but only to the true doctrine
or virtue based on knowledge.“When they sit or lie in the shade of a tree
they do not harm the leaves.
Even in anger they do not resort to blows.“These supreme men
practise the ten right ways of behaviour.
They do not weave a spell
to strike the person of another man.“Wholly concerned with karma
and detached from all excitement,
they are not cast down by adversity
nor elated by prosperity.“In deed, in speech, in thought,
their dispositions are wholly pure
and their charity perfect.“These men, honoured of the world,
having reached the beginning of the eighth bhūmi
do not lapse, and they definitely cultivate good karma.“In all the other bhūmis,
from the first to the seventh,
these supreme men cultivate mixed karma.“Cultivating such and other similar karma
the mighty men pass through all the ten bhūmis
filled with compassion for the worlds.”
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “Again, O son of the Conqueror, do Bodhisattvas who do not lapse pass into states of desolation like ordinary men, or do they not? Do they, like ordinary men, pass into very low states, or do they not?”
The venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa, “Bodhisattvas, my pious friend, who are not liable to lapse, do not in the course of these seven bhūmis, in any way, for any reason, at any time, or by any chance, pass into a hell, nor are they reborn in a brute state, nor do they become poor or infirm. But they become Brahmās, Pratyekabrahmās, Indras, Upendras, Yakṣa kings and Yakṣas, Nāgas and kings of Nāgas, Gandharvas and kings of Gandharvas, universal kings and kings of regions. They become chief counsellors, heads of merchant guilds, provincial chieftains, sons of kings and merchants and of a king’s chief wife. They become valiant, courageous and powerful leaders. They become men who are esteemed, respected, saluted and obeyed. They become men who are dear to, beloved of, and popular with the multitude. They become men whom people praise and delight in. They become wealthy men, powerful men, with a large retinue, men of resolution and influence. If, as a result of reviling an Āryan at any time or in any way while they are in one of the seven bhūmis, they incur rebirth in the great hell Avīci, they go to an especial part of it. They are not reborn among the perpetual ghosts, nor among the Asuras. They are not reborn as inferior animals nor in Uttarakuru, nor as women, nor as eunuchs. Thus, then, in all the ten bhūmis they become men, and have all the limbs, great and small, and all the faculties of men, unimpaired.
“If a Bodhisattva slays another Bodhisattva, or a disciple of the Buddha, or one who has entered the stream, or if those who are qualifying themselves for the state of a Pratyekabuddha slay an ordinary man, they go to hell. Whether Bodhisattvas in the first seven bhūmis murder or rob or commit any utterly wrong act, none of these things can lead them to hell. And as for the wrong karma accumulated by Bodhisattvas before they make their vow, this, once they have evoked the thought of enlightenment, is hidden away like a troop of deer by a great rock.
“If a Bodhisattva has not attained the condition of heart to make a vow, this matures in him in the course of his second, third, fourth, fifth, sixth and seventh bhūmis, at the cost of whatever pain in the head that may be involved.”
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “Again, O son of the Conqueror, with what kind of homily do the Tathāgatas exhort Bodhisattvas who do not lapse, when, having won the favour of the Buddhas as laymen, they go forth to the homeless state?”
Then the elder Kātyāyana replied to Kāśyapa,
“By means of discourses without illustrations,
arranged in due order.“The lords, learned in the Jātakas and other lore,
preach to the concourse of Bodhisattvas self-control,
charity, and restraint, as the qualities that bring
a Bodhisattva’s career to a great maturity.“The wise Tathāgata tells them too of Him,
the supreme of men,
who for the sake of mankind’s well-being,
cultivates incomparable karma.“He is styled ‘Lord’ by the Exalted One,
and takes up a life of austerity based on knowledge.
A Bodhisattva like this is rare in the world.
So does the Conqueror expound in his teaching.”
“It is in this and like manner, my pious friend, that the Buddhas teach dharma to the concourse of Bodhisattvas”.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “O son of the Conqueror, to what stage of his career as Bodhisattva are the events related by the Conqueror in the Jātakas to be assigned?”
Then the venerable Mahā-Kātyāyana replied, “My pious friend, the Jātakas related by the Conqueror go back to the eighth bhūmi.”
“From what point do Bodhisattvas begin to renounce all they possess, and make difficult sacrifices?”
“It is from the eighth bhūmi that Bodhisattvas begin to renounce all they possess and to make difficult sacrifices.
“From the eighth bhūmi onwards, my pious friend, Bodhisattvas are to be honoured with the honour due to a perfect Buddha.
“On this point it is said”:—
From the eighth bhūmi onwards,
son of the Conqueror, Bodhisattvas are to be looked upon
as perfect Buddhas.
For after that they do not lapse.Henceforth they are masters of the profound meditations
and their knowledge is purified.Henceforth they speak words
that are founded on knowledge,
and in their wisdom renounce life because of its vileness.Henceforth, whatever birth is pure that they do achieve,
and whatever form is pure that do they win.Henceforth, they are born of whatever sex they wish,
and as whatever kind of deva they wish.Henceforth, as ascetic pilgrims,
they become destroyers of existence;
they abhor the pleasures of sense and extol release.Henceforth, they become
the most excellent of eloquent men,
pupils of the glorious perfect Buddhas,
the devas above all other devas.Thus are they bidden by the Buddhas,,
the preachers of dharma,,
at the moment of their passing away,,
“O wise men, teach dharma,,
and take up the banner of the seer.”Henceforth they train many to he arhans,,
and many to qualify for discipleship .Henceforth, devas, Yakṣas, Guhyakas,,
follow the great being, the Bodhisattva,,
until they win back their true nature.Henceforth, the form of the Bodhisattvas,
is supreme in the world of men and devas,,
and unsurpassed are the lustre, the radiance,,
the fame and glory and might of the Bodhisattvas ,
and hard to attain by the world.And though there are no Buddhas in the world at the time,
the Bodhisattvas come to have the five super-knowledges.
Perceiving the depravity of lusts,
they extol renunciation of the world.Henceforth, devas, Asuras, and Brahmās,
allured by their virtues,
come to them with hands joined in adoration.Such is the mode of life of the holy Bodhisattvas
when they are in the eighth bhūmi.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “O son of the Conqueror, what sort of dharma do Bodhisattvas who do not lapse preach to men, when they exercise the sway of universal kings? When there are no Buddhas in the world, with what sort of appeal do they win men? In what way do they deal with men?”
The venerable Mahā-Kātyāyana replied, “My pious friend, Bodhisattvas who do not lapse and are universal kings teach men dharma in this way. Intent upon the ten right ways of behaviour they proclaim to men: ‘Do not kill nor steal. Safeguard the wives of other men. Eschew falsehood, treachery, cruelty, frivolous and senseless talk, covetousness, malevolence and heresy.’ Laying up heaps of gold in front of their palaces, they declare,
Whoever is in need of anything
let him take from this heap of gold.
My riches were acquired righteously;
do not, my friends, have any misgiving.I shall give you garlands, perfumes,
incense and fragrant powder.
Do not, my friends, be cast down, but be glad.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “Through what kinds of deeds do Bodhisattvas who are universal kings become possessed of the seven treasures?”
The venerable Mahā-Kātyāyana replied in verse:—
I shall relate how the valiant man,
the king of the four continents,
the wealthy lord, wins the seven treasures.As the result of former meritorious conduct,
the noble man wins the treasure of the wheel that shines
like the orb of the newly-risen sun,
and is lovely in all its ten-hundred spokes.With honest intent he dispenses
charity that serves to help.
Thus he wins the invincible and triumphant
wheel that knows no obstacle.He wins the wondrous treasure
of the seven-limbed elephant
that is lily-white like a mass of snow,
and swift like the strong wind.He destroys his foes,
and thus makes safe the way in dangerous places.
Thus does he win the fair treasure of the elephant
that moves with the speed of a bird.Through his store of merit
acquired by good deeds well done,
the king wins also the treasure
of the well-trained horse,
that is black as a bee,
with a golden mane streaming in the wind.In his covered waggon he has carried a mother,
a father, and a venerable teacher,
and for this good deed the king
wins the wondrous treasure of the horse.In a former existence the king
was temperate in his enjoyment of his wife,
and for this he wins the treasure of the woman.The noble king, great in self-control,
wins also the treasure of the householder
who is wealthy, opulent, and plentifully supplied
with a store of riches.Because he has given of his stores of wealth
to venerable teachers out of respect for them,
the king wins therefore the treasure
of the wealthy householder.The mighty lord, free from desire,
wins also the fair treasure of the counsellor,
who is a wise leader, prudent and skilled,
who is the guiding standard of the four continents.In that he, having entered upon the Way himself,
has shown the Way to the blind and the lost,
he therefore wins the peerless
excellent treasure of the counsellor.It is by these deeds, my pious friend,
that the treasures are won,
and it is in such righteousness
that the king rules the earth.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “O son of the Conqueror, in what ways do Bodhisattvas, who have conceived the thought of enlightenment for the first time while in the fourth bhūmi, lapse and fail to reach the fifth?”
The venerable Mahā-Kātyāyana replied, “In seven ways. What seven? They become corrupters of nuns, of men, and of eunuchs. By the power of spells they cause unnatural disease in others. They seduce good men from virtue. They become shameless and unscrupulous. In these seven ways, my pious friend, do Bodhisattvas who for the first time, while they are in the fourth bhūmi, evolve the thought of enlightenment, lapse and fail to reach the fifth”.
Thus, then, son of the Sugata,
you have had explained to you
the delectable fourth bhūmi
of the Bodhisattvas whose goal is enlightenment.
Here ends the fourth bhūmi of the Mahāvastu-Avadāna.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “O son of the Conqueror, what is the state of heart of the Bodhisattvas which links the two bhūmis, as they who do not lapse advance from the fourth bhūmi to the fifth?”
The venerable Mahā-Kātyāyana replied, “They see all existences inflamed by passion, hatred, and folly, and accordingly the state of heart that links the two bhūmis and brings them to the fifth immediately after the fourth is one full of despair and disgust.”
Then the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “Again, O son of the Conqueror, what were the names of the Buddhas worshipped by the Exalted One when he was in his fifth bhūmi? What were their families? How large were the assemblies of their disciples? What radiance was theirs? And how long was the span of their lives?”
The venerable Mahā-Kātyāyana replied in verse:—
There was a noble Conqueror,
styled the Śākyan Seer,
who had a following of a koṭi of saints.
His radiance extended one fathom.
He was massive like a mountain crag,
gleaming like a mountain of gold.
And he was a destroyer of his foes.At thai time the span of life
of the Supreme Man was six thousand years.
His name was Yaśavrata,
and he was beneficent and enlightened.By family he was a Gotama,
and this present Exalted One
as then a merchant’s son, who,
when he made the Buddha an offering of rice-gruel,
made a vow in his presence.Saying, “Since I have laid up a store of merit
by giving all to the holy Sangha,
may I become one who will realise the ultimate good.
May my merit be unimpaired.”Then there was the beneficent valiant man,
named Sudarśana, who had come down
to his last existence on earth.
He was of the family of Bhāradvāja,
and his radiance extended ten yojanas.This choicest of beings
had a following of a koṭi of saints.
At that time the life of Māra’s vanquisher
was ten thousand years.Now there was a universal king,
by name Dharaṇīmdhara,
who thus spoke to the Conqueror Sudarśana
and his community of disciples.
Thus did that wise man speak:
“I give (to thee and the Sangha)
all that is necessary to your comfort.”
And then the king made the following vow,
saying, “May I become like unto thee.”“May I be active in leading
across men who have entered
upon the ocean of old age and death… .”Then there was an Exalted One
with a sound root of merit, named Nareśvara,
of the Vāsiṣṭha family,
whose radiance extended ten yojanas.He had a retinue of twelve koṭis of saints,
and the span of men’s lives
was then nine thousand years.Now there was a Universal king named Aparājita.
With devotion in his heart
he thus addressed the Daśabala, the lord of men:—“I give to thee, Lord, these eighty-four monasteries,
with their corners bright with the seven precious stones,
and adorned with many gems.”And when he had offered this gift to the lord of men,
he made his vow saying,
“May I become like unto thee.
May I win the Conqueror’s powers.”Once on a time
there was a king’s minister, named Vijaya,
and the Conqueror of that time was named Suprabha.
The latter belonged to the Kāśyapa family,
and his radiance extended ten yojanas.His community of disciples consisted of ten koṭis
of men who had shed their passions.
At that time the span of man’s life
was twenty-thousand years.Vijaya greeted and invited the noble Conqueror,
the destroyer of existences.
The Daśabala accepted,
and Vijaya was thrilled with joy.Vijaya regaled him with the choicest,
most excellent, and sweetest of foods,
and following this duly made his vow, saying:—“May I become like unto thee,
honoured of the best men,
and a benefactor of devas and men.
Thus may I become a noble guide,
a Daśabala, and a tiger in eloquence.”Once on a time there was a Buddha,
a Tathāgata, named Ratanaparvata.
He was a Gotama by family,
and his radiance extended ten yojanas.He had a retinue of thirty koṭis
of men whose minds were well-controlled.
The span of man’s life was then
twenty-thousand years.Now there was at that time
a universal king named Acyuta, who,
embracing the Conqueror’s feet,
thus addressed the supreme of devas and men:—“O thou elephant among men,
I have eighty-four thousand palaces.
These in all their splendour I give
to thee and thy community of disciples.”The king was exultant when he saw
“By the merit of this good deed,
(that the Conqueror) was willing to accept,
and he made his vow accordingly
in the presence of him who bore
the marks of excellence, saying:—
may I become an unfailingly strenuous performer
of good deeds which heap up merit,
and a protector of the unprotected.”There was a perfect Buddha,
named Kanakaparvata,
whose mind was unsullied
by anything in heaven or earth,
and who was honoured by men.
His family was named Kauṇḍinya.His radiance, born of fair deeds,
extended six yojanas,
and he had a retinue of five koṭis of saints.Now there was at that time
a universal king, named Priyadarśana,
who was resplendent with
the seven treasures of royalty,
sovereign over the four continents,
and protector of the earth.Accompanied by his counsellors,
and his women wearing their necklaces of pearls,
he fell at the lovely feet of the Buddha Kanakaparvata,
and implored him saying,“I have a kingdom full of cities and towns,
the four wealthy great continents.
Ungrudgingly I give these to thee, O hero,
and to thy community of disciples.Whatever food is befitting to seers,
whatever garments,
whatever kinds of medicine,
whatever couches and seats,
all these are to be found in my fair palace.“O most comely one,
in thy compassion have pity on me
who have dispensed all the things,
of twelve kinds, that are the requisites of monks.”After the excellent prince
“May I become a noble leader
had made this gift he duly made his vow
with a glad heart in the presence
of the perfectly virtuous one, saying:—
having keen discernment of the ultimate good,
and gifted with perfect skill,
one who has destroyed all the bases of existence.”There was an Exalted One,
who bore the thirty-two marks
and was named Puṣpadanta.
He was of the Vatsa family
and was a perfect Buddha
who had sight of the ultimate good.This most excellent Conqueror
had a radiance extending nine yojanas.
Thirty-four koṭis of saints
attended upon this Daśabala.The span of man’s life
was then fifty-thousand years,
and thus there was no occasion
for doubt as to what was then taught.Now there was at that time a king,
a lord of men, named Durjaya,
who with his train of followers
approached Puṣpadanta and bowed at his feet.Raising his joined hands,
the king serenely addressed Puṣpadanta,
saying, “May the Daśabala deign to be gracious
and live on my store of food for seven days.”When the king, invincible in majesty and might,
saw that the Daśabala consented,
he covered the ground with bright
carpets of golden cloth.Thereon he set down
resplendent bejewelled couches,
and laid out richly varied food
of the most exquisite fragrance.Eight-hundred individual devas
and men in magnificent attire
and gay adornment held up sunshades
sparkling with the seven precious stones.So that for each saint
they reverently held up
a gem-studded sunshade
that was radiant and spotless,
like the moon or a disc of mother-of-pearl.
When he had thus regaled
the Sugata named Puṣpadanta
and his followers,
the king duly made this vow in his mind:—“May I become a perfect Buddha like thee,
and preach dharma to devas and men… .”There was a perfect Buddha,
who bore the thirty-two marks
and was named Lalitavikrama,
an Exalted One, a destroyer of existence,
one who had shaken off the lusts.
He belonged to the Vāsiṣṭha family.The radiance emitted from his body
extended thirty-two yojanas
and this most excellent of men
had a retinue of thirty koṭis of saints.The span of man’s life was
then eighty-four thousand years.
Now there was at that time
a king named Caturangabala,
who was beloved and popular.This guardian of earth built forty koṭis
of palaces made of many precious stones,
and one palace besides of pre-eminent beauty.The king also caused to be made an abundance
of couches and seats of faultless workmanship,
and prepared the requisites
of food and medicines befitting seers.When the king had offered all this
to the Exalted One and his community of disciples
he joyfully and duly made his vow
in the presence of the Daśabala, saying,“The Daśabala is one whose like is hard to find;
he is incomparable. He crushes old age, death and doubt.
May I, too, become supreme among devas and men,
and confuse the talk of the vulgar herd.”There was an Exalted One
who bore the thirty-two marks,
named Mahāyaśas, of the Kāśyapa family.
He was of wide renown and boundless fame.The radiance of the body
of this virtuous one extended fifty yojanas,
and he had a retinue of fifty-five koṭis of saints.The span of man’s life
was then eighty-four thousand years,
and this four-fold race of men
was then eighty-four-fold.Now there was at that time
a king named Mṛigapatisvara,
a lord of the four continents,
unsurpassed in his abounding might,
whose wheel was invincible.For ninety-six yojanas this king
had the branches of the forest trees
decked out with jewels and hung with fine tapestry.The surface of the earth he made
radiant and resplendent with beryl,
and he rendered it fragrant with aloe wood,
and strewed it with sweet-smelling flowers.There for seven days the protector of the earth,
with devotion in his heart,
regaled the lion-voiced valiant man
with abundant food.Then in gladness he offered
that heavenly forest as a place of rest
by day to the Daśabala,
the choicest of all beings.And when he had made his gift
to Mahāyaśas and his community of disciples,
the king in ecstasy of heart duly made his vow, saying,“May I become honoured by the multitude,
self-dependent, not led by another;
may I become omniscient.
By this deed of merit of mine,
may I become mighty with a Tathāgata’s strength.”There was a Conqueror named Ratanacūda,
who was richly endowed with powerful merit,
a skilful guide, having deep dark eyes,
with an incomparable store of virtue, and wise.The radiance of his body extended
one hundred yojanasall around.
The All-seeing One of that time
belonged to the Bhāradvāja family.He had a Sangha of ninety-nine koṭis
of men who had shaken off the defilements.
The span of man’s life was then
eighty-four thousand years.Now there was at that time a universal king,
lord of the four continents,
holding sway over all the earth.
He was named Maṇivisāna,
and he governed men in righteousness.This protector of earth
built for Ratanacūḍa
ninety-two koṭis of nayutas of palaces of varied design.And he feasted the gold-like Ratanacūḍa,
the honoured of devas and men,
and his followers for ten years without wearying.The first day that he feasted
the Sugata and his community of disciples
the prince of men presented
these noble palaces to the Virtuous One.When the king had made this gift to the Great Man,
with devotion in his heart
he duly made his vow
n the Conqueror’s presence, saying,“May I safely lead across all men
who have fallen into the great flood
of recurrent birth,
having myself burst through
the toils of illusion, with peace in my heart,
and with my mental power free
from attachment to the world.”Thus, the lion-hearted Buddhas
in the fifth bhūmi were innumerable,
as were also Pratyekabuddhas,
those in training, and the adepts,
the disciples of the Conqueror.
All these and other Tathāgatas
as well were worshipped by the Exalted One,
and it is thus that he laid up the root
of goodness for the sake of the whole world’s welfare.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “O son of the Conqueror, in what ways do Bodhisattvas who have made a vow to win enlightenment, while they are in the fifth bhūmi, lapse and fail to reach the sixth?” The venerable Mahā-Kātyāyana replied, “O son of the Conqueror and my pious friend, there are four ways in which Bodhisattvas who have made a vow to win enlightenment in the fifth bhūmi, lapse and fail to reach the sixth. What are the four ways?
“Though the Bodhisattvas have taken up the religious life on the Buddha’s instruction, they yet join forces with the Yogācāras. Hankering after the sensations which are abjured by a convert, they turn away in fear from self-development. They live perpetually inattentive to the cultivation of calm and introspective insight, and they inevitably train their thought to be fixed on objects of perception.
“All the Bodhisattvas, my pious friend, who, having vowed to win enlightenment in the fifth, lapse and fail to reach the sixth bhūmi, have done so, do so, and will do so, in these four ways.
Thus, my friend,
the fifth bhūmi of Bodhisattvas
whose merits are many and various,
has been expounded and illustrated.
Here ends the fifth bhūmi of the Mahāvastu-Avadāna.
The elder Kātyāyana, the sage, replied to the pious Kāśyapa in verse:—Then the elder Kāśyapa asked Kātyāyana,
“What is the state of heart
of the wise Bodhisattvas in the fifth bhūmi?”
That the vortex of the world
holds little delight,
but is exceeding painful
(is the thought that) is
(in them as they pass from
the fifth to the sixth bhūmi).
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana concerning the “field” of a Buddha.
Then the elder Kātyāyana
said to Mahā-Kāśyapa,
“Hear what the field of the saviours
of the world is in its true essence.“And I shall tell you, too, noble sir,
what the upakṣetra of these men
of perfect eloquence is.
Pay heed to these words of mine
and to my teaching.“A Buddha’s field is proved to be
sixty-one systems of three thousand worlds,
and an upakṣetra is to be understood
as being four times this.”
When this had been said, the venerable Mahā-Kaśyapa asked the venerable Mahā-Kātyāyana, “Again, O son of the Conqueror, do Buddhas appear in all Buddha-fields, or do they appear in some only?”
The venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa in verse:—
Here and there is a field
that is not empty of those
whose form is peerless.
But many koṭis of nayutas of fields
are empty of the pre-eminent men.Of a truth, rare is the appearance
of Him who bears the marks of excellence,
who has won perfect knowledge
at the end of a long time,
who is adept in the consummate dharma,
who is of great glory,
and who is a being mindful
of the welfare of all creatures.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “Again, O son of the Conqueror, what is the cause, what is the reason, that in any one field two Buddhas do not arise?”
The venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa in verse:—
It is the very nature of the Buddhas
to achieve the whole difficult task
of a Buddha that is set the heroic men.If one man of vision were not equal
to the conditions of Buddhahood,
then two great-hearted Tathāgatas
would he expected to appear.But men reject this notion
of the inadequate nature of the great seers,
and hence two valiant men
are not born in one and the same field.No one has ever heard
that the Best of Men, sons of the Conqueror,
have in times gone by passed away
with their Buddha-tasks undone.The Buddhas, supreme of men,
whether of the future, or of the past,
or of the present, only pass away
when they have fulfilled their Buddhahood.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “O son of the Conqueror, how many other Buddha-fields are there at the present moment where Buddhas now preach dharma?”
The venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa in verse:—
In the eastern quarter of the world
there is a well-laid-out Buddha-field,
where abides the supreme Conqueror
named Mṛigapatiskandha.In the eastern quarter of the world
there is a healthy Buddha-field,
where abides the Conqueror
with the thirty-two marks,
named Siṃhahanu.In the eastern quarter of the world
there is a resplendent Buddha-field,
where abides the all-seeing great Seer,
named Lokaguru.In the eastern quarter of the world
there is a secure Buddha-field,
where the Master named Jñānadhvaja
teaches men.In the eastern quarter of the world
there is a bright Buddha-field,
where abides the Conqueror, named Sundara,
who is radiant like the golden bimba.In the southern quarter of the world
there is a Buddha-field that is full of palm-trees.
There abides the Buddha named Anihata,
who is the joy of devas.In the southern quarter of the world
there is a pleasant Buddha-field,
where abides the great Seer,
the Buddha Cārunetra.In the southern quarter of the world
there is a Buddha-field free from all impurity.
There abides the Guide,
the Buddha named Mālādhārin.In the western quarter of the world
there is a Buddha-field that is free from strife.
There abides the Buddha,
the destroyer of existence, named Ambara.In the northern quarter of the world
there is a pleasant Buddha-field,
where abides the Buddha named Pūrṇacandra,
learned in the sacred lore.In the nadir of the world
there is a securely-fixed Buddha field,
where abides the Buddha,
the Tathāgata, named Dṛiḍhabāhu.In the zenith of the world
there is an unshaken Buddha-field,
where abides the Buddha named Mahābhāga,
a destroyer of his foes.There are besides
thousands of other Buddha-fields,
and yet other thousands,
of which one cannot reach the end in enumerating.Thousands of empty Buddha-fields
which one does not know
where to begin counting,
and thousands of universes
of three-thousand worlds.As the beginning of the round
of rebirth is not known,
so neither is that of the universes.One does not know where to begin
counting the number of past Buddhas,
nor of those who vow to win enlightenment.Nor the number of those
who are incapable of lapsing,
nor of those who achieve consecration as kings.Nor the number of those who dwell in Tuṣita,
nor of those who pass away from there.Nor the number of those
who lie in their mother’s womb,
nor of those who stand there.Nor the number of the heroes
who are being born,
nor of the world-saviours who have been born.Nor the number of those
who are taken on their mothers’ laps,
nor of those who take the mighty strides.Nor the number of those
who laugh aloud,
nor of those who survey
the regions of the world.Nor the number of those
who are borne in their mothers’ laps,
nor of those who are adopted by Gandharvas.Nor the number of those
who leave their homes,
nor of those who approach the bodhi tree.Nor the number of those
who achieve the knowledge of a Tathāgata,
nor of those who set rolling
the wheel of dharma.Nor the number of those
who convert koṭis of beings,
nor of those who roar the lion’s roar.Nor the number of those
who shed the elements of sentient life,
nor of those heroes
who pass entirely away.Nor the number of those
who lie in entire release,
nor of the heroes who are cremated.Know then that this is the truth
concerning the total number of the Masters,
and concerning the fields
in which a Buddha now and then appears.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “O son of the Conqueror, if there are so many Buddhas, and each one of them leads an infinite number of beings to entire release, then in no long a time they will have enabled all beings to win it. Thus this world will become absolutely empty, completely denuded of beings.”
The venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa in verse:—
Suppose empty space everywhere
become full without a gap,
suppose space that is without foundation
and support be inhabited in all its extent.Numerous though these worlds might be,
still more numerous would be
the average worldlings therein to be taught
by Him who has insight into the highest good.Whence, then, can there be a limit
to the countless beings who listen
to the teaching of the Supreme of men?
Thus has the great Seer proclaimed the truth.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana “O son of the Conqueror, in what ways do Bodhisattvas, who have vowed to win enlightenment in the sixth, lapse and fail to reach the seventh bhūmi.
The venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa: “There are two ways, my pious friend, in which Bodhisattvas, who have vowed to win enlightenment in the sixth, lapse and fail to reach the seventh bhūmi. What two? They envy those who have won cessation of perception and feeling, and at the very time that there are consummate Buddhas in the world, possessing full comprehension of the truth, and each declaring, “I am the great-hearted bringer of peace,” they do not listen reverently and attentively to the divine beings. All Bodhisattvas, my pious friend, who have lapsed, are lapsing, and will lapse and fail to reach the seventh bhūmi, after living in the sixth, do so in these two ways.”
Such, then, is the sixth bhūmi
of the virtuous lion-like Bodhisattvas,
the benefactors of men, the great seers.
Here ends the sixth bhūmi of the Mahāvastu-Avadāna.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “My pious friend, what is the state of heart, linking the two bhūmis, of Bodhisattvas who do not lapse, as they advance from the sixth bhūmi to the seventh?
The venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa in verse:—
The mind of the supreme benefactors
of mankind is bent on self-control.
Such is their state of heart
that links the two bhūmis
as they advance to the seventh.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “O son of the Conqueror, with what quality of act of body, do Bodhisattvas who do not lapse become endued from the first bhūmi onwards? With what quality of act of speech, with what quality of act of thought? In short, with what quality of being do they become endued?”
The venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa, “From the first bhūmi onwards these are the acts of Bodhisattvas who do not lapse. They preach and commend abstention from murder. They praise beings in the various bhūmis who are so disposed and who do not henceforth in any way, even when associated with evil companions, deprive living things of life. After passing through the first seven bhūmis, they conceive pity for those beings who have a hard lot to bemoan. They apply themselves to the practice of morality. They renounce their kingdoms or whatever sovereignty is theirs. They go forth from home into the homeless state, and they constantly preach the dharma of abstention from murder.
“Once upon a time, my pious friend, when he was in his seventh bhūmi, this Perfect Man was a king named Kuśa. His queen was named Apratimā, she who has since become Yaśodharā, the mother of Prince Rāhula. He who is now the wicked Devadatta was then a regional king, named Jaṭhara. When Jaṭhara heard of Queen Apratimā, the passion of desire seized his mind, and he sent a messenger to King Kuśa, saying:—
Give me your consort Apratimā,
let her become my wife.
If you give her not,
then get your forces ready to fight.Send me a message, O king,
to acquaint me of your choice.
If you do not, so will you and your kingdom
fall into my power.When he heard this,
King Kuśa said to his wife,
“Listen, my queen,
to the words of Jaṭhara,
and tell me what you think of them.”
The queen, shedding a flood of tears, replied to King Kuśa,
“My lord, I am adept
whether the need be for stabbing
or thrusting with the sword,
and so expert that not even you
surpass me in the use of arms.“O king, you shall see
Jaṭhara’s proud head cut off by me
and rolling all gory at your feet.“Woman though I am,
I’ll shoot an arrow
that will pierce Jaṭhara’s body,
nay, go through it and pierce the ground
where it lies food for dogs.“Whether he be on horseback,
in chariot, or riding an elephant,
or at the head of a brave army,
I will make an end of Jaṭhara.“However invulnerable he may be,
I’ll slay him by some means or other,
by incantation, spell, or ruse of words.“I would deliver you, my lord,
of two such foes as he;
my magic power is incalculable,
the world is as straw to me.“Let the king, therefore,
be undismayed, and,
wearing sweet-smelling garlands,
let him pace his palace-grounds
and amuse himself
among his thousand women.”
“Then, O son of the Conqueror, Queen Apratimā devised a trick whereby King Jaṭhara, all unsuspecting, entered King Kuśa’s inner apartment, and fell into her power. Queen Apratimā then put her right foot over King Jaṭhara’s heart and her left on his ankles, and recited these verses:—
When bees sip the flowering creepers
of the forest in spring-time,
their wings become spotted with pollen.You have not heard it said,
wretched man, that the creepers
still preserve their virgin freshness.
Other bees do not take their pleasure there.You have not heard it said,
wretched man, that the lotus
which a wild elephant in rut
has once uprooted,
trampling it in mud and water,
still preserves its virgin freshness.
Other elephants do not wanton there.You have set your heart
on winning this graceful woman
of faultless body, who,
when she lies at night
like a necklace of pearls
in the arms of an honoured king,
trembles with joy.
You are like a man who,
standing on earth,
would fain win the moon.
“Then, my pious friend, at that moment King Jaṭhara cried out,“Be gracious, lady, and spare me.” And King Kuśa said to Queen Apratimā:
“O queen, let this craven man go unpunished,
for he has turned to you for protection
holding out suppliant hands.
Such mercy is the dharma of the good.”
“Once upon a time, my pious friend, this Exalted One, being then a king of the Nāgas, named Ugra, had been brought under the spell of the charms and magic herbs of a wizard, and was held in duress. But through his carelessness the wizard’s spell lost its power, and Ugra, the Nāga king, said to himself, “I could easily reduce this wretched man to ashes, but that would not be seemly for us who are devoted to the preservation of dharma.” And he recited this verse:—
You have lost the spell of your magic,
and I could with my own power
reduce you to ashes.
But I spare you,
and as far as I am concerned,
long life be yours.
“Once upon a time, my pious friend, this Exalted One was a lion, a king of beasts, and this wretched man Devadatta was a hunter.
“Now the hunter, under the influence of a bitter hatred long pent up, shot the lion with a poisoned arrow when he was alone in the forest, in a small grove that was his wonted haunt, reclining unsuspecting, motionless, tranquil, and without looking round. When he had been shot, the lion, unmoved, with inexhaustible fortitude, and relying on his own strength and without any fear slightly raised his head, and saw that worthless man timidly approaching his lair. And when he saw him, he reflected, “Now I could easily kill that foolish man, even though he were to run to a mountain-top, to a cavern, to a wood, or even to hell itself.” But having quoted the words, “Hatred is not allayed by hatred” he recited this verse:
I am shot by a poisoned shaft
that wounds me in a vital spot.
Let not the same happen to-day
to this terrified man.
You have nothing to fear.
“Once upon a time, my pious friend, this Exalted One was a worthy caravan-leader. Now the caravan, under the guidance of the treacherous Devadatta who was in collusion with brigands, happened to go on a long trek through the forest. Moved by long-standing hatred Devadatta went up to the caravan-leader to point him out for the brigands to kill. But the brigands were seized by the merchants led by the caravan-leader. When, with their guide in front, they were led up for execution, they cried out in their helplessness and implored the caravan-leader to spare them. And the guide himself, guilty as he was of treachery, raised suppliant hands and begged the caravan-leader for immunity. Then in him, whose life was lived in mercy, there was aroused the compassion that he had fostered during hundreds of thousands of existences, and he granted pardon to the would-be murderers. Then he addressed the guide:—
Though I could release smoke
on the wind to destroy the whole land,
and guide and robbers as well,
yet I let them go with their lives.
“Again, my pious friend, when this Exalted One was a king, his principal wife was caught in sin. But in response to her entreaties he spared her life, even though she had already been led out to the place of execution. The king, endued with the gentleness and rectitude he had accumulated in the past, calmed the queen’s fears, and recited this verse:
The executioner could make
his steel pierce her body,
which is as soft as a vessel
of unbaked clay.
But I spare your life and
restore you to your former position.
“Such and others like them, my pious friend, are some of the hundred thousand difficult acts of body, speech and thought which are performed by Bodhisattvas who do not lapse.
“They are Bodhisattvas who live on from life to life in the possession of manifold good qualities. They are Bodhisattvas who have won the mastery over karma, and made their deeds renowned through their accumulation of merit. They are resolute and valiant, intent on endurance, trustworthy, upright and sincere. They are generous, firm, gentle, tender, patient, whole and tranquil of heart, difficult to overcome and defeat, intent on what is real, charitable, and faithful to their promises. They are intelligent, brilliantly intelligent, gifted with insight, and not given to gratification of sensual desires. They are devoted to the highest good. They win converts by the (four) means of sympathetic appeal. They are pure in conduct and clean of heart, full of exceeding great veneration, full of civility to elder and noble. They are resourceful, in all matters using conciliatory and agreeable methods, and in affairs of government they are adept in persuasive speech. They are men whose voice is not checked in the assembly, men who pour forth their eloquence in a mighty stream. With knowledge as their banner they are skilled in drawing the multitude to them. They are endowed with equanimity, and their means of living is beyond reproach. They are men of successful achievements, and are ready to come to the assistance of others and help those in distress. They do not become enervated by prosperity, and do not lose their composure in adversity. They are skilled in uprooting the vices of mean men. They are unwearying in clothing the nakedness of others. They are anxious not to blight the maturing of their karma, and they acquire the roots of virtue by keeping themselves aloof from passion, hatred and folly. They are skilled in bringing solace to those in trouble and misfortune. They do not hesitate to render all kinds of service. In all matters they are untiring in their purpose. They are endowed here in this world with the profound attributes of a Buddha. In their progress towards their goal they are undefiled in acts of body, speech and thought. Through the uprightness of their lives in former existences they are untarnished and pure in conduct. Possessing perfect knowledge they are men of undimmed understanding. They are eager to win the sphere of power of a Buddha — so far are they from refusing it. With knowledge as their banner they are untiring in speech and skilled in teaching. Being of irreproachable character they are immune from disaster. They are free from sin. They shun the three-fold distractions. Leaving vain babblers alone, they love their enemies. They do not indulge in sexual pleasures. They know how to win the affection of all creatures. When they enter the world they become endowed with powers that are in accordance with the vow they have made. In all matters they are skilled in the knowledge of correct and faulty conclusions. They are rich in goodness and blessed with good qualities. Eminent, wise in their illimitable virtue, they are serene among their fellows. On this matter it is said:—
As it is not possible for any bird
to reach the confines of the sky,
so is it not possible for any man
to comprehend the good qualities
of the self-becoming Buddhas.
“All the charms and medicines, my pious friend, which have been devised for the benefit and welfare of the world and for the service of men, were discovered by Bodhisattvas. All the remedies that are current in the world for the benefit and welfare of men were prescribed by Bodhisattvas. All the sciences devoted to the ascertainment of truth which are known in the world were developed by Bodhisattvas. All the methods of calculating in the world, and all the forms of writing were invented by Bodhisattvas. All the names of the styles of writing known in the world were introduced by Bodhisattvas. These are the Brahmī style, the Puṣkarasāri, the Kharosti, the Greek, the brahmavānī, the puṣpā, the kutā, the śaktinā, the vyatyastā, the lekhā, the mudrā,the style of Uttarakuru, of Magadha, that of the Daradas, of the Chinese, of the Hūṇas, of the Abhīras, and of the Vangas, the sīphalā style, the Dravidian, the Dardura, the Ramaṭha, the bhayā, the vaicchetukā, the gulmalā, the hastadā, the kasūlā, the ketukā, the kusuvā, the talikā, the jajarideṣu, and the akṣarabaddhā.
“All fields of gold, silver, tin, copper, lead, precious substances and gems were revealed by Bodhisattvas. All the expedients that exist for the service of men were the inventions of Bodhisattvas.
“On this matter it is said”:—
The peerless pre-eminent men
pass through their successive lives
aware of what is good for the world.
Their lives are better than those of devas,
men, and Guhyakas.
For the perfect knowledge gained
by these lords is unsurpassed.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “O son of the Conqueror, what is the state of heart of Bodhisattvas who do not lapse (as they advance from the seventh bhūmi to the eighth?). The venerable Mahā-Kātyāyana replied, “There arises in them, my pious friend, a heart that is set on the great compassion as they advance from the seventh bhūmi to the eighth.”
Such is the description of the seventh bhūmi.
Here ends the seventh bhūmi of the Mahāvastu-Avadāna.
When this had been said, the venerable Mahā-Kaāśyapa asked the venerable Mahā-Kātyāyana, “O son of the Conqueror, what were the names of the Buddhas under whom the Exalted One, the Buddha Śākyamuni, acquired merit while he was advancing from the first to the seventh bhūmi?”
The venerable Mahā-Kātyāyana replied, “Hear, my pious friend, the names of the powerful and renowned Buddhas, under whom this Exalted One of the Śākyan royal family acquired the root of virtue. First there was Satyadharmavipulakīrti, then Sukīrti, Lokābharana, Vidyutprabha, Indratejas, Brahmakīrti, Vasuṃdhara, Supārśva, Anupavadya, Sujyeṣṭha, Sṛiṣtarūpa, Praśastaguṇarāśi, Meghasvara, Hemavarṇa, Sundaravarṇa, Mṛigarājaghoṣa, Āśukārin, Dhṛitarāṣṭragati, Lokābhilāṣita, Jitaśatru, Supūjita, Yaśarāśi, Amitatejas, Sūryagupta, Candrabhānu, Niścitārtha, Kusumagupta, Padmābha, Prabhamkara, Dīptatejas,Satvarājan, Gajadeva, Kuñjaragati, Sughoṣa, Samabuddhi, Hemavarṇalambadāma, Kusumadāma, Ratnadāma, Alaṃkṛita, Vimukta, Riṣabhagāmin, Risabha, Devasiddhayātra, Supātra, Sarvabandha, Ratnamakuṭa, Citramakuta, Sumakuṭa, Varamakuṭa, Calamakuṭa, Vimalamakuṭa, Lokaṃdhara, Vipulojas, Aparibhinna, Puṇdarīkanetra, Sarvasaha, Brahmagupta, Subrahma, Amaradeva, Arimardana, Candrapadma, Candrābha, Candratejas, Susoma, Samudrabuddhi, Ratanaśṛinga, Sucandradṛiṣṭi, Hemakroḍa, Abhinnarāṣṭra, Avikṣiptāṃśa, Puraṃdara, Puṇyadatta, Haladhara, Ṛiṣabhanetra, Varabāhu, Yaśodatta, Kamalākṣa, Dṛiṣṭaśakti, Naraṃpravāha, Pranaṣṭadukkha, Samadṛiṣṭi, Dṛidhadeva, Yaśaketu, Citracchada, Cārucchada, Lokaparitrātar, Dukkhamukta, Rāṣṭradeva, Rudradeva, Bhadragupta, Udāgata, Askhalitapravarāgra, Dhanunāśa, Dharmagupta, Devagupta, Śucigātra, and Praheti. These form the first hundred of the host of Āryans.
“Then there were the Buddhas Dharmadhātu, Guṇaketu, Jñānaketu, Satyaketu, Puṣpaketu, Vajrasaṃghāta, Dṛiḍhahanu, Dṛiḍhasandhi, Atyuccagāmin, Vigataśatru, Citramāla, Urdhvasadhni, Guṇagupta, Ṛiṣigupta, Pralambabāhu, Ṛiṣideva, Sunetra, Sāgaradharapuruṣa, Sulocana, Ajitacakra, Unnata, Ajitapuṣyala, Purāṣa, Mangalya, Subhuja, Siṃhatejas, Tṛiptavasantagandha, Avadyaparamabuddhi, Nakṣatrarāja, Bahurāṣṭra, Āryākṣa, Sugupti, Prakāśavarṇa, Saṃṛiddharāṣṭra, Kīrtanīya, Dṛiḍhaśakti, Haṛṣadatta, Yaśadatta, Nāgabāhu, Vigatareṇu, Śāntareṇu, Dānapraguru, Udattavarṇa, Balabāhu, Amitaujas, Dhṛitarāṣṭra, Devalokābhilāṣita, Pratyagrarūpa, Devarājagupta, Dāmodara, Dharmarāja, Caturasravadana, Yojanābha, Padmoṣnīṣa, Sphutavikrama, Rājahaṃsagāmin, Svalakṣanamaṇḍita, Śiticūda, Maṇimakuta, Praśastavarṇa, Devābharaṇa, Kalpaduṣyagupta, Sādhurūpa, Akṣatabuddhi, Lokapadma, Gambhīrabuddhi, Śakrabhānu, Indradhvaja, Dānavakula, Manuṣyadeva, Manuṣyadatta, Somacchatra, Ādityadatta, Yāmagupta, Nakṣatragupta, Sumitrarūpa, Satyabhānu, Puṣyagupta, Vṛihaspatigupta, Gagaṇagāmin, Śubhanātha, Suvarṇa, Kanakākṣa, Prasannabuddhi, Avipranaṣṭarāṣṭra, Udagragāmin, Śubhadanta, Suvimaladanta, Suvadana, Kulanandana, Janakṣatriya, Lokakṣatriya, Anantagupta, Dharmagupta, Sūkṣmavastra. These form the second hundred of Āryans.
“Then there were the Buddhas Pratyāsannabuddhi, Satvasaha, Manuṣyanāga, Upasena, Suvarṇaāarin, Prabhūtavarna, Subhikṣākānta, Bhikṣudeva, Prabuddhaśīla, Nahīnagarbha, Anālambha, Ratanamudra, Hārabhūṣita, Prasiddhavedana, Sugandhivastra, Suvijṛimbhita, Amitalocana, Udāttakīrti, Sāgararāja, Mṛigadeva, Kusumahestha, Ratnaśṛinga, Citravarṇa, Padmarajavarṇa, Samantagandha, Udāragupta, Praśāntaroga, Pradakṣinārtha, Saṃkṣiptabuddhi, Anantacchatra, Yojanasahasradarśin, Utphalapadmanetra, Atipuruṣa, Anivartikabala, Svaguṇaśakha, Saṃcitora, Mahārāja, Cārucaraṇa, Prasiddharanga, Trimangala, Suvarṇasena, Vartitārtha, Asaṃkīrṇa, Devagarbha, Suprītyarati, Vimānarājan, Parimaṇḍanārtha, Devasatva, Vipulatarāṃśa, Salīlagajagāmin, Virūḍhabhūmi.
Here ends the eighth bhūmi of the Mahāvastu-Avadāna.
“Again, my pious friend, following these were the Exalted Ones Citrabhānu, Cārubhānu, Dīptabhānu, Rucitabhānu, Asitabhānu, Hemaratha, Cāmīkaragaura, Rajakaratha, Suyakṣa, Akṣobhya, Apariśrotavāhana, Devālaṃkṛita, Subhūṣitakhaṇḍa, Śithilakuṇḍala, Maṇikarṇa, Sulakṣana, Suviśuddha, Vimalajendra, Devacūda, Mandāravagandha, Pataṃgacara, Cārugandha, Indracūrṇa, Śailarājaketu, Arimardana, Maṇicakra, Vimalottarīya, Satyābharaṇa, Dṛiḍhavīrya, Nandigupta, Ānandamāla, Cakravālagupta, Dṛiḍhamūla, Ānandacandra, Brahmadhvaṃsadeva, Saumbhavatsabāhu, Samīkṣitavadana, Satyāvatāra, Supratiṣṭhitabuddhi, Haraśītalāṃga, Sukhaprabha, Bhūrisatva, Bhadragupta, Candraśubha, Bhadratejas, Iṣtarūpa, Cakravartidatta, Suvicakṣaṇagātra, Vaiśrāvanarājan, Saṃṛiddhayajna, Saṃmataraśmi, Darśanakṣama, Srajamālādhārin, Suvarṇaviṣāṇa, Bhūtārthaketu, Ratnarudhiraketu, Mahārsacūḍa, Tejagupta, Varuṇarāja, Udāttavastra, Vajragupta, Dhanyabhānu, Uttaptarāṣṭra, Viśālaprabha, Lokasundara, Abhirūpa, Hiraṇyadhanyaśirika, Prabhūtadehakarṇa, Prāgajita, Vicitramakuta, Dānavagupta, Rāhuvamin, Punyarāśi, Salilagupta, Śamitaśatru, Ratnayūpa, Suvikalpānga, Ajitabala, Satyanāma, Aviraktarāṣṭra, Vaiśvānaragupta, Madhuravadana, Kusumotpala, Ūttarakururāja, Anjalimālādhārin, Dhanapatigupta, Taruṇārkabhānu, Anurūpagatra, Ratnakaraṇḍaketu, Mahākośa, Bahulakeśa, Puspamanjarimaṇḍita, Anapaviddhakaṛṇa, Anāviddhavarṇa, Sitāsitālocana, Araktapravāḍa, Simhoraska, Ariṣṭanemi, Bāhurājan. This is the first hundred of the host of Āryans in the ninth bhūmi.
“Then there were the Buddhas Bhūmideva, Puṇḍarīkākṣa, Sādhuprabha, Jyotigupta, Bahuprabha, Satyaṃvaca, Bhavadevagupta, Saṃvṛittatejas, Nirūpaghāta, Jānutrasta, Ratnaśayana, Kusumāśayana, Citraśayana, Dantaśayana, Supratiṣṭhitacaraṇa, Sarvadevagupta, Arajottarīya, Svāyambhavendra, Prasannavarṇa, Bhavaketu, Kṣīrapūrṇāmbha, Anantabuddhi, Kanakanāgarājatejas, Bandhanāntakara, Anugravarṇakṣemagupta, Jinakāntāra, Vimala, Marīcijāla, Ajitasenarājan, Kanakarāśi, Gaura, Padmamāla, Rājakṣetragupta, Samapakṣa, Cāturdeva, Devagupta, Puṣkalānga, Dvijātirāja, Bahusena, Kumudagandha, Śavalāśva, Ṣaḍviṣāṇapāta, Surabhicandana, Rājan, Sahasradātar, Abhayadeva, Arinihantar, Vimalaśikhara, Durārohabuddhi, Yajñakoṭigupta, Ratnacankrama, Jālāntara, Pariśuddhakarma, Kāmadeva, Gururatna, Śatasahasramātar, Śucipraroha, Stimitarājan, Vṛiddhadeva, Gurujanapūjita, Jayantadeva, Sujātabuddhi, Samīkṣitārtha, Ujjhitapara, Devābhika, Asuradeva, Gandharvagīta,Vīṇāravaghoṣa, Śuddhadanta, Sudanta, Cārudanta, Amṛitaphala, Mārgodyotayitar, Maṇikuṇḍaladhara, Hemajālaprabha, Nāgabhogabāhu, Kamaladhara, Aśokasatva, Lakṣmīputra, Sunirmitarūpa, Iśvaragupta, Lokapālarājan, Sunidhyana, Agrapuruṣa, Anihatavarṇa, Kundapuṣpagandha, Ankuśa, Ārdravallipratirūpa, Kāryatāvicāra, Svatejadīpta, Prakāśadharma, Āryavaṃśaketu, Devarājaprabha, Pratyakṣadeva, Ahibhānurāga, Kusumottarīya, Avirasa, Prathamarājan, Puṇḍarīkarājan, Subhikṣarāja. This is the second hundred of the host of Āryans in the ninth bhūmi.”
Then there were the Buddhas Snigdhagātra, Paramārthasatva, Aklinnagātra, Dharmaśūra, Sutīrtha, Lokālokanihitamalla, Kundapuṣpagandha, Nirankuśa, Anotaptagātra, Upādhyāyarājan, Pravarāgramati, Anabhibhūtayaśa, Anupacchinnālambha, Devaguru, Ratnapuṣpa, Śuddhasatva, Vaiḍūryaśikhara, Citramālya, Sugandhakāya, Anantakośa, Samamathita, Satyaprabha, Adīnagāmin, Suvikrānta, Asambhrāntavacana, Gurudeva, Naradeva, Naravāhana, Ratnahasta, Lokapriya, Parinditārtha, Aviśuṣkamūla, Aparitṛiṣita, Sarvaśilparāja, Grahakośa, Anuraktarāṣṭra, Śivadattamāla, Śikharadatta, Citramāla, Mahāvimāna, Anotaptagātra, Citrahemajāla, Śāntaraja, Sangṛihītapakṣa, Aprakṛiṣṭa, Raktacandanagandha, Acalitasumanas, Upacitahanu, Jvalitayaśas, Racitamāla, Śiramakuṭa, Tejaguptarājan.
Here ends the ninth bhūmi in the Mahāvastu-Avadāna.
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana, “O son of the Conqueror, with regard to those Bodhisattvas who have amassed the roots of virtue, who have accomplished their tasks, who have passed through the ninth bhūmi, and encompassed the tenth, and who, having won to the realm of Tuṣita, yearn for human existence and descend to a mother’s womb with the resolve that it will be their last existence, tell me the wonderful and marvellous attributes of these supreme men, which are not shared by Pratyekabuddhas, etc., nor by saints, etc., nor by disciples, etc., nor by average men, etc.”.
Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa, “Buddhas know what it is to be conceived, to take up a position in the womb, to be born, to have parents, to take up the religious life and to be energetic and attain wisdom.”
“How, my pious friend, do Buddhas become conceived?”
When the illustrious hero,
already in possession of the roots of virtue,
passes away from Tuṣita,
he majestically surveys the regions of the world
at the moment of his passing away.The Beneficent One, the Great Man,
surrounded by immortals,
venerated by devas,
takes thought for the welfare
of men and devas, and reflects:—“Now, at this moment,
is it time for me to depart hence.
For men are sunk in gross darkness,
are blinded, and of dimmed vision.
Attaining me, they will be delivered.“What woman is there
who rejoices in moral restraint and in calm,
who is of noble birth, of gentle speech,
who is generous, radiant, and tender?“What woman is there who is dignified,
who has overcome ignorance,
passion and malice,
who is endowed with consummate beauty
and is not base of conduct,
and who possesses abundant merit?“Who can bear me for ten months?
Who has merit to win such honour?
Who, now, shall he my mother?
Whose womb shall I now enter?”And as he looked down he saw
in the court of King Śuddhodana
Māyā his queen,
a woman like the consort of an immortal,
with beauty that dazzled like the lightning.Seeing in her his mother
he addressed the immortals, saying,
“I am passing hence to enter her womb
for my last existence,
for the sake of the well-being
of Suras and men.”And the jewel-bearing throng of devas,
raising their joined hands
in reverence, replied,
“O supreme of men,
whose merit of virtue is sublime,
may thy aspiration prosper.“We, too, O benefactor of the world,
shall renounce the sweet delight
of the pleasures of sense,
and live in the world
to the honour of the Blameless One.“For we do not wish
to be separated from thee,
who art revered of all created beings.
Moreover, O lotus-eyed,
thou wilt become a Way for devas and men.”
“It is in this way, my pious friend, that Buddhas become conceived.”
“And how do Buddhas take up their position in the womb?”
“Bodhisattvas, having entered their mothers’ bodies, stand in the womb, or in the back, or in the belly, or in the side. But just as a fine thread on which has been strung beads of coral or beryl is not visible in any part because it is hidden, although it really exists in its whole length, so Bodhisattvas have and have not a position in their mothers’ bodies.
“Again, my pious friend, when the Bodhisattva has entered his mother’s womb, the host of devas joyfully approach, bowing and with their hands joined before them, and enquire the happy moment and day of his birth. The Bodhisattvas greet the enquiring devas by raising their right hand, but they do not hurt their mothers. Nor, indeed, do Bodhisattvas, when they are in their mothers’ bodies, hurt them either when they sit or when they lie on their side or when they stand up in any position whatsoever. Again, they do not hurt their mothers when they sit cross-legged.
“Further, my pious friend, when they are yet in their mothers’ bodies, by the power of the root of goodness that is in them they relate the story of their existences. Celestial musical instruments play without ceasing day or night in honour of the Bodhisattva who has entered his mother’s womb. Again, in honour of the Bodhisattva who has entered his mother’s womb a hundred thousand Apsarases cause to appear never-failing showers of celestial blossoms and aromatic powders. From the time they are Bodhisattvas in their mothers’ womb until as Daśabalas they pass finally away, the celestial incense of aloe-wood does not cease.
“Verily, my pious friend, Bodhisattvas are not born of the intercourse of a father and a mother, but by their own merit independently of parents.
“On this matter it is said”:—
Then dusky Māyā,
with eyes like lotus-leaves,
attended hv many Gandharvas,
earnestly and sweetly spoke to Suddhodana:“Henceforth I will refrain
from doing harm to living things,
and will live a chaste life.
I will abstain from theft,
intoxication, and frivolous speech.“I will, my lord,
refrain from harsh speech
and from slander, and from falsehood.
This is my resolve.“I will not nurse envy
of the pleasures of others,
nor do them harm,
but I will be full of amity towards all,
and I will give up false views.“I will, O king,
live in the practice of the eleven moralities.
All night long this resolve
has been stirring in me.“Do not then, O king,
desire me with thoughts
of sensual delight.
See to it that you be guiltless
of offence against me,
for I would observe chastity.”The king replied to his wife,
“I shall comply with all your wishes.
Be at ease. You have taken up a noble life,
and I and my whole realm will obey you.”Māyā then took her thousand
beloved principal maidens,
went up to the fair mansion,
and sat down surrounded
by her entirely gracious attendants.On her couch that was the colour
of the snow-white lotus,
she whiled away her time in silence,
contentedly calm and self-controlled.Moved by excitement,
a throng of deva-maidens,
wearing bright garlands, came,
eager to see the Conqueror’s mother,
and alighted on the beautiful terrace.And when they had come and seen
Māyā on her bed in beauty
that dazzled like the lightning,
they felt great joy and happiness,
and showered on her flowers from heaven.When they had stood awhile
contemplating such a comely and wondrous,
albeit human, form,
they said to themselves,
“There can be none like her
even among the consorts of devas.“Ah! dear friends,
observe the loveliness of this woman.
How befitting (a Conqueror’s mother).
As she lies on her bed,
she is radiant and alluring,
and gleams like a stream of gold.“And she will bear a Great Man
who delights exceedingly in charity,
self-restraint and virtue,
who has made an end
of all the asravas,
and who is rid of passion.
What more can you want, O queen?“In you, whose belly,
with its fair streak of downy hair,
curves like the palm of the hand,
and whose renown is bright,
the Exalted One has taken up his abode,
the Gracious One who is untainted by impurity.“You are a worthy woman,
supreme of mothers, as he,
your son, is pre-eminent,
he who ends existences,
and is blessed.
What more can you want, O queen?”
“In that conception, my pious friend, in which the mothers of Bodhisattvas conceive a Bodhisattva for his last existence, those best of women live a pure, completely perfect and chaste life. For in the hearts of these peerless women no passion for any man arises, not even for their husbands. And when a Bodhisattva has entered his mother’s womb, her body becomes clothed in celestial raiment and adorned with celestial jewels, while troops of Apsarases attend to the bathing, rubbing, massaging and anointing of her body.
“When a Bodhisattva has entered his mother’s womb, his mother, in company with a hundred thousand deva-maidens, laughs. And while she sleeps, deva-maidens in the prime of youth fan her with flower-festooned fans of the coral-tree. When a Bodhisattva comes down into the womb of a pre-eminent woman, his mother experiences no pain, as other women do.
“From the time of their sojourn in Tuṣita onwards all Bodhisattvas have surmounted the five hindrances, although they have not yet won the sovereignty of dharma. And when the ten months are fulfilled, all Bodhisattvas emerge from their mother’s womb on the right side, yet without piercing that side. There is no delay; a Bodhisattva is born in as short a time as it takes to tell.
“On this matter it is said”:—
Then when the tenth month had run its course,
the mother of the Virtuous One
went to Śuddhodana and said to him,
“My course is clear to me.“I have had a notion
to go out into the park,
O King, quickly get ready for me
a fitting carriage and an escort.”When he had heard these words,
King Śuddhodana, the guardian of earth,
graciously and out of tender feeling
for his queen,
thus addressed his suite:—“Quickly get ready
an army of troops
with elephants and horses,
and a large host of foot-soldiers,
bristling with darts and arrows
and swords,
and report to me.“Then harness ten-hundred thousand
of the best four-horsed chariots,
with bells of gold merrily tinkling.“Quickly deliver to me
exceeding well-equipped
tens of thousands of
huge black elephants,
armoured and most richly caparisoned.“See that the warriors be equipped,
fitted out with armour,
and irresistible.
Let twenty thousand of them
be speedily got ready.“Let women in garlanded raiment
take to the queen a splendid
horse-chariot fitted
with many a tinkling bell
and coated in network of gold.“Quickly make the Lumbinī grove
like a celestial abode
for the queen,
clean and pleasant,
with the grass, mire,
leaves and litter swept away.“Deck out each fair tree
with streamers of fine cloth,
jute, wool and silk,
that it he like the kalpavṛikṣa trees
of the lord of devas in heaven.”“So be it,”
said they in obedience
to the scion of kings,
and soon they reported to him
that everything had been done
as he had commanded.She, the mother of the
vanquisher of Māra’s might,
speaking affectionate and
loving words the while,
with her escort mounted
the lovely chariots.The king’s host,
adorned with jewels,
was resplendent as it set out
in brave array,
many on foot
and many in chariots.Entering the fair forest,
Māyā, the Conqueror’s mother,
attended by her friends,
roamed about in her dazzling chariot,
like the consort of an immortal,
knowing the rule of true delight.Playfully she went up
to a wavy-leafed fig-tree
and hung with her arms
to the branches,
and gracefully stretched herself
at the moment of giving birth
to the Glorious One.Then twenty thousand
peerless Apsarases,
holding out their joined hands,
greeted and addressed Māyā:—“Today, O queen,
you are giving birth to him
who crushes old age and rebirth,
a tender youth of immortal stock,
honoured in heaven and on earth,
friend and benefactor
of men and devas.“Do not give way to anxiety,
for we shall render
assistance to you.
Only tell us what is to he done,
and lo! it is done.
Be not anxious.”From Māyā’s right side,
without hurting his mother,
the charming babe was born,
the thoughtful sage,
the preacher of the highest truth.Then at the birth
of the Lord of men,
cities and towns,
several thousands of them,
gleamed bright and clear
like heaps of divers precious stones.
“But, my pious friend, no being in animate creation other than the Śuddhāvāsa devas can proclaim a Bodhisattva when he is born into his last existence.
“On this matter it is said”:—
With their persons arrayed
in fine cloth,
eight thousand of these great lords,
disguised as brāhmans,
went to the city of Kapilavastu.In their splendid raiment
and jewels these noble beings
arrived at the door
of the king’s palace,
and joyfully addressed
the door-keeper, saying,“Go in to Śuddhodana and tell him,
‘Here are eight thousand men
expert in the science
of the significance of signs,
and they crave admission,
if it is your pleasure’.”When he had heard these words,
the door-keeper went in to the king, bowed and,
holding out his joined hands, said,“O king, peerless in strength,
illustrious smiter of your foes,
may you wield long and blessed sway.
There are men like the immortals
standing at your gates
and craving admission.“Because of their full clear eyes,
their soft voices,
their tread like that of elephant in rut,
doubt arises in me whether
these be men and not devas.“As they walk,
the dust of the ground
does not soil their feet;
nor at any time
is there heard
any accompanying noise
as they move along.“With their stately gentle gestures,
their noble bearing
and their control
of their range of vision,
they give great joy
to all who behold them.“Without a doubt
these imposing men
are come to see your son,
to greet and salute
the deva of devas and of men,
the lion among men.”When he had heard these words
the king said to his door-keeper,
“I have given the order.
Let them enter the palace.”Then the select band of immortals,
lustrous as the sky,
and pure of deed,
went in to the palace
of the high-horn king.And King Śuddhodana,
seeing the great lords
when they were still some way off,
with his court rose up
from his throne to meet them
with dignified reverence.The king bade them all
a gracious welcome.
“For,” said he, “your appearance,
your calm and self-control
and power give us joy.“Here are fine seats
beautifully fashioned.
Sit down at once, sirs,
to give pleasure to us.”Then they who rejoiced
in their freedom from conceit
and pride,
sat down in comfort
on those fine seats,
the feet of which were bright
and gleaming with silver and gold.As soon as they were seated
one of them addressed the king saying,
“Let his majesty hear what the cause
of our coming hither is.“A son is born to you
who is of a wholly faultless body,
and bears the marks
of excellence to perfection… .“For we, skilled in the science
of signs can distinguish the defects
from the excellencies by their marks.
If it is not inconvenient for you
we would see your son who bears
the form of a Great Man”.The king replied,
“Come, see my son
whose fame is secure,
who is renowned and glorious
among devas and men,
and bears the marks of excellence
to perfection.”Then the king
brought in the Sugata,
the adored of devas and men,
lying like unto a piece of gold
in soft swaddling clothes
of gaily coloured wool.When the great lords saw
from a distance the lovely feet
of the Best of Men,
they bowed their heads
crowned with glittering diadems
to the ground;
they bowed down
their milk-white glossy heads
to the ground,
and stood in greeting
to the Daśabala whose coming
had been so long expected.
“When Bodhisattvas are born, my pious friend, they are able even without teachers to practise all the arts of mankind. From the time of their sojourn in Tuṣita they no longer indulge in the pleasures of sense.”
“O son of the Conqueror, what is the reason, what is the cause, that Bodhisattvas, although they are not yet rid of the lusts, still do not indulge in the pleasures of sense? And how was Rāhula born?”
The venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa, “Bodhisattvas do not indulge in the pleasures of sense because of their accumulation of virtue, and because of their predilection for what is lovely, ideal, and excellent; because they abhor lust; because knowledge is their banner; because they are not unduly attached to any particular person or thing; because they are not disposed to envy; because of their nobility, their high-mindedness, and their cultivation of goodness; because, finally, of the esteem in which the world holds the perfect man, saying of him, ‘He will become a Buddha.’
“Now Rāhula, passing away from Tuṣita, came down into the womb of his mother, the Kṣatriyan maiden, Yaśodharā — this, my pious friend, is the tradition.
“The universal kings were born spontaneously, for example, Kusumacūda, Hemavarṇa, Gāndharva, Sumāla, Ratnadaṇḍa, Suvimāna, Ārjava, Māndhātar, Sunaya, Suvastra, Bahupakṣa, Toragrīva, Maṇiviraja, Pavana, Marudeva, Supriya, Tyāgavat, Śuddhavaṃśa, Durāroha, and all the rest of the host of universal kings were born spontaneously. But not so was Prince Rāhula born.”
“How, my pious friend, do Bodhisattvas achieve retirement from the world?”
“Once upon a time, O son of the Conqueror, the Bodhisattva was on the point of withdrawing from the world. He went to the king’s palace and spoke to Chandaka in verse:—
“Quick, Chandaka,
bring me my steed Kaṇṭhaka.
Do not tarry long.
Today I am going to win
a hard-fought fight.
So be glad.”But Chandaka,
his face bathed in tears,
sighed deeply.
He gave vent to his tears
and his cries of grief
to wake up the sleeping palace folk.“How,” cried he,
“can the women, brilliantly garbed
in raiment of precious silk,
stretched out amid waves of perfume,
give themselves up now
to the joys of love,
when it is the time
for grief and lamentation,
and to sleep
when it is the place and time
for wakeful watching .“Can it be
that Māyā the queen,
beautiful as Saudamānī,
although, it is true,
she has kept vigil a long time,
is now lying down
in carefree joy
like a Sura’s wife
in a fair city of the Suras,
at the moment when he
who is the boon of men
is leaving home?She, the queen,
the mother of the Lord of men,
she whose eyes are kind,
large, and full of tenderness,
in spite of the imminence
of this cruel separation,
hears not my cries,
for she is sunk in sleep.“Where now is that brave
array of warriors
with their elephants and horses,
and brightly armed with arrows,
darts and spears?
What boots it now?
For it does not heed the departure
of the champion of the Śākyans.“Whom shall I arouse?
Who will be my ally?
What can I do now
that it is no longer day?
Alas, the king and his folk,
bereft of him
whose splendour is golden,
will perish.”A throng of devas
spoke to him in sweet tones,
“Why do you lament, Chandaka,
why are you troubled at this?
Trained warriors could not bar
his going forth.
How then can you?“If one were to create an uproar
in Kapilavastu with kettle-drums,
tabours, and a thousand trumpets,
in order to arouse it,
this fair and prosperous city
would not wake up,
for it is lulled to sleep
by the immortals and their lord.“See the devas of heaven,
with diadems of gems and jewels,
how, obedient to the Worshipful One,
they bow low with their hands
joined before them, and,
bending their heads,
adore him with the words,
“Thou art our kinsman,
thou art our refuge.”“Therefore,
cheerfully bring up Kaṇṭhaka,
the Leader’s steed,
caparisoned in silver and gold,
which was born
the same moment as its master.
For there is not in heaven or earth
anyone who could put an obstacle
in the way of him
who is the boon of men.
Lead up the noble steed.”Chandaka,
incited by the words
of the virtuous deva,
obediently, yet weeping the while,
led up the horse whose colour
was shining white
like the water-lily
and the jasmine,
which was as beautiful
as the moon when it is full,
and which had been born
the same time as its master.“Here, Saviour,” said he,
“is thy steed, comely of limb, and ready,
fleet of foot as the lightning streak,
and friskily rearing.
O beautiful broad-chested steed,
may what you are now intent on doing
turn out successful.“O sturdy steed,
may your adversary
be quickly overcome,
like a feeble and broken awn of barley,
vanquished by your matchless might.
May your hope be fulfilled,
O boon of men,
and enriched as with mountains of gold.“Let those who would impede you be gone.
Let those who bring support
win abundant strength.
May you whose stride is stately
like that of an elephant in rut
fully achieve the end you aim at.”The floor of the king’s courtyard,
inlaid with precious stones,
rumbled to the beat
of Kaṇṭhaka’s hoofs,
and the wondrous sound echoed
softly through the night.But the four guardians
of the world,
in their brilliant diadems
and flowing garlands,
put their hands that were
as the red lotus
under the hoofs of Kaṇṭhaka.In front,
his hair clasped with a jewel,
Indra, the wielder of the thunderbolt,
the teacher of the
Three-and-Thirty devas,
the thousand-eyed,
went before the Best of Men.One might think that it was
the horse Kaṇṭhaka that bore him,
but in reality it was the devas
who carried in their noble hands
the tiger of eloquence,
him who sheds
wondrous rays around him.When he had withdrawn
from the fair city,
the lion-hearted man
looked down on the goodly citadel,
and said,
“I shall not enter it again
before I have passed beyond
the power of old age and death.”
“Thus, my pious friend, do perfect Buddhas achieve retirement from the world. But I cannot define exactly the kalpa that elapsed from the conception of the Bodhisattva up to his leaving home, nor the rest of the kalpa”.
“Nor is it possible to comprehend all the virtues of a Buddha, so numerous are the virtues with which Buddhas are endowed. After they have come to the bodhi tree, but before they acquire comprehensive knowledge, Buddhas become gifted with the five eyes.”
When this had been said, the venerable Mahā-Kāśyapa said to the venerable Mahā-Kātyāyana, “O son of the Conqueror, describe in detail these five eyes. All the world, the crowded assembly of devas and men, is listening attentively.”
The venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa, “These, my pious friend, are the five eyes of the perfect Buddhas. What five? The eye of the flesh, the deva eye, the eye of wisdom, the eye of dharma, and the eye of a Buddha. These five eyes, my pious friend, are possessed by perfect Buddhas. They are not attributes of Pratyekabuddhas, arhans, disciples, nor of the utterly ignorant men of the crowd.
“With regard to the Tathāgatas’ eye of the flesh, this eye is endowed with such brilliance, such power of perception of what is minute and real, as does not belong to the eye of the flesh of any other being. And when Bodhisattvas have attained this all-seeing faculty, their range of vision is unobstructed, no matter what extent of space they desire to scan. What is the reason for this? It comes of their rich accumulation of merit. As it must be believed that a universal king with his fourfold army moves through the air from continent to continent by his magic power, and as it must be believed that the firm earth, when Buddhas walk on it, rises and subsides and subsides and rises by their magic power, even though they do not will it, in the same way and by other analogies as well this eye of the flesh is proved to be an essential attribute of perfect Buddhas. Not in a kalpa is it possible to reach the limit of the qualities of the physical eye of Buddhas. And why? Because there is nothing in the Buddhas that can be measured by the standard of the world, but everything appertaining to the great seers is transcendental. Likewise the experience of the Buddhas is transcendental. And yet this physical eye of the Buddhas has the same colour, the same mode of working and the same position in the body as it has in other beings.
“The deva eye of the Buddhas is the same as that which devas of earth, Yakṣa devas, Rākṣasa devas, Kāmāvacara devas and Rūpāvacara devas have, only superior, larger, and more expansive. This eye is concerned with mental forms.
“The eye of wisdom of the Buddhas is the same as that which individuals, arranged in eight classes according to their power of sight from the convert up to the arhan, have, but is clearer. Then what is the dharma eye of the Buddhas? This consists in the intellectual possession of the ten powers. What ten powers? They are as follows:—
A Buddha knows
what is and what is not
a causal occasion.
This is the first power
of the infinitely wise ones.
He knows whither
every course of conduct tends.
This is the second power.He knows the various elements
which make up the world.
This is declared
to be the third power.
He knows the divers characters of beings.
This is the fourth power.He knows the merits
of the conduct of other men.
This is the fifth power.
He knows the good
and bad force of karma.
This is the sixth power.He knows the fault and purification
of attainments in meditation.
This is the seventh power.
He knows the many modes
of his former lives.
This is the eighth power.The Buddhas hecome endowed
with the clear deva eye.
This is the ninth power.
They attain the destruction
of all defiling lusts.
This is the tenth power.
“These are the intellectual powers on account of which the All-seeing One, renowned in heaven and earth, is called Daśabala. The intellectual knowledge that is comprised in these ten powers is what is meant by the eye of dharma.
“Next what is the Buddha eye? It comprises the eighteen special attributes of a Buddha, which are as follows. The Buddha has infallible knowledge and insight of the past. He has infallible knowledge and insight of the future. He has infallible knowledge and insight of the present. All his acts of body are based on knowledge and concerned with knowledge. All his acts of speech are based on knowledge and concerned with knowledge. All his acts of thought are based on knowledge and concerned with knowledge. There is no falling off in resolution. There is no falling off in energy. There is no falling off in mindfulness. There is no falling off in concentration. There is no falling off in insight. There is no falling off in freedom. There is no faltering. There is no impetuosity.
His mindfulness never fails. His mind is never disturbed. There is no thoughtless indifference. There is no preoccupation with the multiplicity of phenomena. The knowledge involved in these eighteen special attributes of a Buddha is what is meant by the Buddha eye.”
When this had been said, the venerable Mahā-Kāśyapa asked the venerable Mahā-Kātyāyana,“Again, O son of the Conqueror, does this account of the bhūmis apply to the Exalted One (Śākyamuni) particularly, or to all perfect Buddhas generally?”
The venerable Mahā-Kātyāyana replied to the venerable Mahā-Kāśyapa, “Once upon a time, my pious friend, the Exalted One was staying near Benares, at Ṛiṣivadana, in the Deer Park, attended by eighteen thousand saints. There the Exalted One analysed the eighteen special attributes of a Buddha by saying, ‘Perfect Buddhas have infallible knowledge and insight of the past,’ etc., and expounded the ten bhūmis. It is by taking the perfect Buddha Śākyamuni as a type that the ten bhūmis are explained. Concerning this matter it is said:
The man of vision gives up
his dear possessions
with a glad heart,
as he passes through
his long succession of lives.
That is why the Tathāgata,
reaching his high ideal,
awakens to that unsurpassed knowledge
which is dear to him.With wholly contented mind
he gives up women garbed
in fine raiment and
wearing brilliant jewels.
His splendid wonderful purpose
is disclosed by the fruit of this deed.Never did he in the course
of his existence shoot arrows,
darts, spears and javelins
at living beings.
Hence his path is free
from grass, brambles, and thorns
as he passes harmlessly
through town and village.He listens respectfully
even to his servant
if he speaks the truth,
and does not interrupt his tale.
That is why, when he himself
preaches dharma to the multitude,
there is none that is not glad
and does not rejoice.He bestows choice gifts…
He dispels doubt and perplexity,
and that is why cool radiance,
like shafts of light,
emanates from his body.No beggar lays his request
before the Lord of men in vain.
That is why his preaching
is not in vain.
Hence also the marvel
of his destruction of Māra’s power.Right gladly do they give
the Conqueror’s lovely golden palm-leaves.
That is the reason for the marvel
that the kinsmen of the world
always go about in the world
with cheerful faces.Right gladly does he give
at all times jewelled sandals and shoes.
That is why the Supreme of Men
always walks without touching
the ground for as much
as the width of four fingers.Although reviled by others
again and again,
the Lord bears it with composure
and pays no heed to it.
That again is why this earth
with its mountains rises
and subsides as he walks over it.With his guidance he gives
protection to the humble
and raises up the fallen multitude.
That is why the jewel-bearing earth
rises and falls as he walks along.
The chapter of the dharma called Buddhānusmṛiti was then recited by the perfect Buddha to celebrate his own virtues, and at the end of that he was extolled in his presence by the venerable VāgTsa:—
Homage to thee, O Buddha,
who art boundless of vision,
limitless of sight,
who bearest the hundred marks of merit,
who art friendly and compassionate,
who knowest the highest good.
I greet thee, Gotama,
in these pleasant strains.Having thyself crossed,
O great seer,
thou leadest others across.
Thou Foremost Man,
thou bringer of peace,
thou knowest no fear.
Making clear what valid reasoning is,
thou leadest many men
to the deathless truth.The moral worth
of the all-seeing great seer
is well described as deep,
noble, and rich.
Thou art devout
in this world and beyond,
distinguished for thy moral worth,
a crusher of thy foes.O great sage,
thy life is flawless, stainless,
and freed of the āśravas.
Clean and perfectly pure,
thou art all aglow
like a fire on a mountain top.
In steadiness of mind
thou hast reached perfection.Thus, too, O Man,
thou hast gained mastery
of concentration and of thought.
Thou hast reached perfect mastery.
Far removed from the sphere of evil,
thou shinest forth.Just as thy wish is,
thou that art extolled
of devas and men,
thou dost ensue,
with all thy heart,
solitude and concentration;
thou art resplendent
as a garland of gold.
Homage then, to thee,
truly valiant Gotama.As the glorious sun
shines in the sky,
and the full moon
when the sky is clear,
so dost thou, O Man,
firm in concentration,
shine forth like burnished gold.Men who strive
in perplexity and ignorance
know not the whole-hearted endeavour
of him who ensues solitude
and blissful concentration.
Homage to thee, who art adored
by devas and men.Both when thou lookest
out upon the world,
O thou whose tread
is like a Nāga’s,
and when thou reachest
the shore beyond death,
mindful and with thy thought unsullied,
then does this life-bearing earth quake.Since, through thine
own understanding,
thou hast apprehended the truth
and knowledge unheard of before,
O Foremost Man,
who shinest like
thousand-eyed Maghavan,
pray give utterance to it.This terrible misery
is now at an end;
it will arise no more.
The cessation of it is complete.
The result of deeds fades away
like the sighing of the wind.The words that proclaim
emancipation of mind
and reveal deliverance,
are beyond thought,
yet are fixed in the way of reason,
sound strong and clear,
are eloquent, gentle,
and instinct with truth.Explain these matchless words …
for thou art in the presence of men.
Verily, when they hear
thy sweet well-spoken speech,
the thirsty will drink
as from a brook of water.Among stricken men,
do thou devise a kindly,
incomparable readiness of speech
that will have the force
of supreme authority.
For thou hast attained perfection
in the highest attributes
as has no one else in the world.O Sage, thy wisdom is supreme,
unequalled, matchless in the whole world.
Thou art the highest
of all living beings,
as Mount Meru is among rocky peaks.Endowed with so much virtue
as thou art, there is none equal or like,
much less superior
to thee in good qualities.
Thou art the highest,
the perfect man,
as immovable blessed Nirvana
is best of all states.Having abjured passion,
folly and vice, conceit,
hypocrisy and ensnaring lust,
thou, with thy mind delivered from sin,
shinest forth like the full moon
in the clear sky.Since thou hast uprightly walked
in the way of truth,
thou art a mighty bridge
over which good men cross.
O Foremost Man,
thou that shinest forth
like thousand-eyed Maghavan,
pour forth this hymn of thine.Cultivate the concentration
that is free of defilements,
pure and calm,
the refuge of men.
For the good of living beings,
thou art triumphantly
resplendent like the sun,
and revered of devas and men.Free of all attachments
in this world and the world beyond,
meditating thou rejoicest
in thy meditation.
Crowds of devas throng together
to adore the great Seer,
with joined hands outstretched.Manifold in many ways
is the eye of the clear-seeing Buddhas,
who crush old age and death,
who tame the untamed.The conduct of the Exalted One
is transcendental,
his root of virtue
is transcendental.
The Seer’s walking, standing,
sitting and lying down
are transcendental.The Sugata’s body,
which brings about the destruction
of the fetters of existence,
is also transcendental.
Of this, my friends,
there should be no doubt.The Seer’s wearing
of his mendicant’s robe
is transcendental.
Of this there is no doubt.
The Sugata’s eating of his food
is likewise transcendental.The teaching of the heroic men
is to be deemed
wholly transcendental,
and I shall proclaim,
as it truly is,
the greatness of the eminently
wise Buddhas.When they have obtained
pportunity of place and time,
and maturity of karma,
the Leaders preach the true dharma
each time it is born anew.The Buddhas conform
to the world’s conditions,
but in such a way
that they also conform
to the traits of transcendentalism.The pre-eminent men practise
the four postures of the body,
though no fatigue comes over
these men of shining deeds.It is true that they wash their feet,
but no dust ever adheres to them;
their feet remain clean as lotus-leaves.
This washing is mere conformity with the world.It is true that the Buddhas bathe,
but no dirt is found on them;
their bodies are radiant
like the golden amaranth.
Their bathing is mere conformity with the world.They clean their teeth
and perfume their mouths
with the fragrance of the lotus.
They put on clothes,
the cloak and the three robes.Though the wind blows
their garments about,
it does not harm their bodies.
This clothing of the lion-hearted men
is mere conformity with the world.They sit in the shade,
though the heat of the sun
would not torment them.
This is mere conformity with the world
on the part of the Buddhas
whose karma has had a happy outcome.They are in the habit of taking medicine,
but there is no disease in them,
for great is the reward that those leaders reap.
This taking of medicine
is mere conformity with the world.Although they could suppress
the working of karma,
the Conquerors let it become manifest
and conceal their sovereign power.
This is mere conformity with the world.It is true that they eat food,
but hunger never distresses them.
It is in order to provide men
with the opportunity to give alms
that in this respect
they conform to the world.It is true that they drink,
but thirst never torments them—
this is a wondrous attribute
of the great seers.
Their drinking is mere conformity
with the world.They put on robes,
and yet a Conqueror would always
be covered without them
and have the same appearance as devas.
This wearing of robes
is mere conformity with the world.They keep their dark
and glossy hair close cropped,
although no razor ever cuts it.
This is mere conformity with the world.They take on the semblance
of being old,
but for them there is no old age,
for the Conquerors have the gift
of overcoming it.
This appearance of old age
is mere conformity with the world.Although they have reached perfection
by the merits won in the course
of countless kalpas,
they make it appear as though
they were at the beginning.
This is mere conformity with the world.Although the Sugata’s corporeal existence
is not due to the sexual union of parents,
yet the Buddhas can point
to their fathers and mothers.
This is mere conformity with the world.From Dīpaṃkara onwards,
the Tathāgata is always free from passion.
Yet (the Buddha) has a son,
Rāhula, to show.
This is mere conformity with the world.Although in the course
of countless koṭis of kalpas
they have attained to perfect insight,
they yet wear the semblance of being ignorant.
This is mere conformity with the world.Although in the worlds
both of devas and of men
they condemn upholders of wrong beliefs,
they yet resort to heretics.
This is mere conformity with the world.Although, for the sake of all beings,
they have awakened
to the unsurpassed enlightenment,
they yet put on the appearance of a lack of zeal.
This is mere conformity with the world.
All perfect Buddhas are endowed with a voice of perfect qualities. It has sixty qualities. What are the sixty?
The voice of the Excellent Man pervades
everywhere with a sweet musical sound.
The Sugata’s voice is like the sound
of the lute and the fife.
It is like a swan’s song.The voice of the eminently wise one
is like the roar of the thunder-cloud,
yet sweet, like the cuckoo’s call.It is like the rattle of chariot-wheels,
like the booming of the ocean,
like the cry of a water-bird.Like the notes of the kinnara,
the sparrow, and the cloud-bird
is the voice of them who bear
the marks of excellence.
It is like the trumpeting of an elephant,
and like the roar of the king of beasts.The utterance of the Pre-eminent of Men
and devas is deep as the sound of drums;
it is like the rustling of the wind-swept forest,
and like the rumbling of an earthquake.The voice of the Conquerors
pervades everywhere like the sound
of an orchestra of the five instruments.
It is low like the gentle note of the duck,
and of the red-lipped,
slender-tongued peacock.The voice of those
who are pre-eminent in virtue
is sweet as the song of the Gandharvas.
It is like the sound of the lapping of waves,
and it is not rendered confused by distance.The voice of the foremost of men
both in heaven and on earth
is like the merry tinkling of bells, yet full;
it is like the rustling of a net of gold,
and like the jingling of jewels.The voice of those who bear
the marks of excellence
is not too hurried,
nor uneven, nor faltering,
but sweet, gushing and coherent.The sweet voice of the Daśabalas
pervades a whole assembly.
It makes a whole assembly understand,
even though nayutas of worlds
are gathered there.Though it speak in one language,
this utterance becomes
current everywhere,
even in the barbaric assemblies
of the Scythians, the Greeks,
the Chinese, the Ramaṭhas,
the Persians, and the Daradas.The voice of the most eminent
of men as it goes forth
does not miss anyone in the assembly.
The voice of the Daśabalas
is neither raised nor lowered,
but remains eventoned.The Sugata’s voice is not broken,
nor forced, nor affected,
nor halting;
it sounds like a hymn of praise.It is not vulgar nor corrupted,
but consists of wholly ordered sounds.
It thrills all men,
good and bad,
with its accents.When the speaking voice goes forth
from between the spotless teeth
of the Virtuous One,
the flocks of birds
in sky and wood rejoice.When the eloquent Sugata’s voice
goes forth in the assembly,
it is adequate to the need
of any tone that may be desirable.The clear voice of these
sweet-toned men
issues melodiously and earnestly;
it is like the sound of a mountain stream,
like the osprey’s cry.The Conqueror’s voice
is like that of the blue-jay,
like that of the pheasant
which is coloured
like the golden leaf of the palm-tree;
its stirring sound is like the noise
of the crashing drum
and the tabor.The voice of those
who have attained perfection
is to be recognised and acknowledged
as deep and terrifying,
yet good to hear,
and always reaching the heart.The voice of all the meritorious ones, who have gathered a rich store of goodness, whose glory is unending, is pleasant to the ear like an Indian lute.
“Such is a true description of the Buddha’s voice.
“Perfect Buddhas preach dharma in this wise: ‘Monks,’ they say, ‘I do not teach that the impermanent things are permanent, nor that the permanent are impermanent. I do not teach that what is ill is well, nor that what is well is ill. I do not teach that what is without self has a self, nor that what has a self is without self. I do not teach that vile things are fair, nor that fair things are vile. I do not teach that beautiful things are ugly. I do not teach that right things are wrong, nor that wrong things are right. I do not teach that things which are free of the āśravas are charged with them, nor that the things which are charged with them are free of them. I do not teach that things which are distinct are indistinct, nor that things which are indistinct are distinct. I do not teach that base things are sublime, nor that sublime things are base. I do not teach that things which pertain to a layman pertain to a recluse, nor that things which pertain to a recluse pertain to a layman.’
“Thus, my pious friend, do the perfect Buddhas teach, speaking the truth, speaking in due season, speaking what is real, what is full of meaning, what is certain, not what is false and uncertain, speaking in accordance with the dharma and the Discipline.
“Once upon a time, my pious friend, when the Buddha had gone to Ṛiṣivadana near Benares, to the grove there, on the day he set rolling the noble wheel of dharma, a Tuṣita deva, named Śikharadhara, who was a Bodhisattva, went to speak to him in person, and greeted him with respect and deference. Bowing, and holding out his joined hands he said,
Hail!
Thy voice,
O beautiful one,
knows no obstruction.
Hail to thee!
Thy voice is rich, perfect and pleasant.
Hail!
Thy voice possesses sweet tone,
and is endued with melodious timbre.
Hail, great sage,
who proclaimest the Four Truths.Hail!
The Gandharva devas imbibe
thy sweet music.
Hail!
Here thou settest rolling
the irresistible wheel of dharma
that obeys thy command.There is none in the world
equal to thee in form,
beauty, birth and strength,
in the four postures,
in energy, in meditation,
in knowledge, in calm
and in self-control.Today, valiant sage,
with thy first exhortation,
ten koṭis of devas were thrilled
and led to the first fruition.O valiant lord,
with thy second exhortation,
thou didst lead thirty koṭis
to the first fruition.Fifty koṭis more of devas
were converted by thee,
O sage, with thy third exhortation,
and were delivered from the desolate ways.Eighty koṭis more of devas
didst thou tame,
O lord, with thy third exhortation,
to the fruition of entering the stream,
and didst deliver from the ways of ill.Hence there is none equal
to thee in friendliness,
O supreme of men.
Compassionate,
thou art still greater in compassion,
O heroic man.In joy, great sage,
are the valiant men born;
to the whole world are they gracious.
They live their lives
for the welfare of all beings.A very long time ago,
thou man of strength,
thou wast born in the world
as a king’s son,
a leader of the lost,
a gladdening guide of the afflicted.May our revered saviour
never disappear,
for thy strength,
O kinsman of the world,
is boundless.By thy power,
Self-becoming One,
states of desolation
are become of no account.
Through thee,
O Man Supreme,
the heavens are rendered inadequate.Thanks to thee,
O Very Man,
he who belongs
to the class of people
whose wrongdoing is fixed
in its consequences
achieves the class where
no consequences are entailed.O thou of illustrious birth,
he who belongs to the class
where actions entail no consequences
will, thanks to thee,
that art extolled of Suras,
reach the class where righteousness
is fixed in its consequences.O Man of Light,
thanks to thee,
the steadfast dispeller of darkness,
the pure radiance
of wondrous states is won.Whilst thou speakest of these true states,
O Valiant Conqueror,
the worlds,
together with Indra,
extol thy voice,
O Great Sage.Thus with gladsome hearts
the hosts of devas praise
the Beneficent One who is endowed
with boundless virtue,
who is worthy of praise,
and is the supreme of men.
“Perfect Buddhas, my pious friend, are ready to serve; are able to perceive the right occasion; have clear sight; discern the high and the low; are good at the beginning and at the end; raise the banner of dharma, the invincible banner; are eager in fight and combat; are eloquent; know what is deathless, and on occasion practise charity at the cost of their lives. They urge on the blind, and rebuke those who go along the devious ways.
“On this matter it is said”:—
Altogether perfect in qualities,
intent on all things that are salutary,
leaders and saviours that they are,
all the Buddhas are praised by wise men.With unconfused knowledge,
with pure mind,
they shine in the three worlds
like the full moon in the sky.Instinct with perfect virtue,
they are leaders of men
by their pleasing and lovely conduct.
They raise a great shout.The heroes,
bent on rendering service,
instruct men,
and with an insight into truth
quell the strife of others.The best of men,
though born into the world,
are not besmirched by it.
The lords,
profound in their attributes,
are beyond description.Having shouldered their heavy yoke,
the wise ones do not falter,
but, suiting actions to their words,
they are of irreproachable conduct.With the fire of knowledge
the lords burn
the noxious poisonous weed
of false belief,
and without fear or trembling
they hold out to men
the prospect of the beyond.The valiant men,
having traversed the wilderness
and attained peace,
in their wisdom proclaim,
“Here is the place where no terror is.“Here is found no recurrence
of old age and death and disease.
Here is experienced no event
of tribulation or sorrow.”Devas and men
hearing his sweet words
and paying due heed to them,
attain to that well-being.Therefore their renown
is spread far and wide
and is supreme in the three worlds.
The Buddhas fare onwards,
praised of good men,
and never do they rest.
“For the benefit of men, my pious friend, the Buddhas grant apparitions, as, for example, when the Exalted One produced one for the king of Kalinga, for Queen Kusumā, and for the merchant Dhruva.”
Thus, too,
in the chief city of Rājagṛiha,
the Exalted One produced an apparition,
and then he who is skilful
in his expedients,
explained to Upāli
the words spoken by the apparition.In the same way
the lion-hearted speaker,
the master of those
who have won self-mastery,
produced another apparition
for those assembled
on the slopes of Mount Meru,
and the Exalted One,
the great sage,
told of it to his brotherhood of monks.I shall relate
all these edifying apparitions.
Listen to the tale
of the pleasant diversion
of the Chief of Men.When the Best of Men
appeared in the world
and the wheel of dharma
was set rolling,
a king of Kalinga
was reigning in prosperity and peace.Abhaya was his name,
and this is what he professed.
Good and bad acts alike,
he said, bear no fruit.
Such was his belief.As there is no world beyond,
there is no reward for charity anywhere.
There is none to be found
who is rid of passion,
hatred and folly.Having come to this belief
he assembled his people
and preached to them his own views,
nor did he afterwards
abandon his belief.“If,” said he,
“my own dead father would appear
of his own accord before my eyes
and speak to me,
then and only then should I believe
in this other world.“In his life-time
he was always virtuous and benevolent,
and if there is any reward for this,
his bourne should be
the city of the devas.“And being thus a deva
and aware of the belief I hold,
he would come and rid me of it, saying,
‘There is another world;
abandon that wrong belief of yours.’“Let my father come
from that other world
of which we have no experience,
and make glad my mind.”Then the Sage,
merciful and strongly confident,
out of compassion for the world,
fashioned himself in the form
of Kalinga’s King.He went up to the palace
and entered the inner court,
where he showed himself
as Abhaya’s father looked when living.Then the Supreme of Men,
in the guise of a king,
and hovering in the air,
spoke these words of wisdom to King Abhaya:—“It does not become a king
to neglect his own affairs
and concern himself only
with the affairs of others.
Kingship is only kingship in name
when it is associated with false doctrines.“At present your destiny
can only be the great and pitiless hell,
as is also the destiny of those
whom you have taught.“Destroyed yourself,
you destroy others; ruined yourself,
you ruin others.
Blind yourself,
you make others blind without scruple.“Deluded yourself,
you delude others;
dead yourself,
you cause others to die.
You evil-minded man,
you bring happy beings to woe.“Plunged in the mire of lusts,
libidinous,
infatuated by sensual desires,
you want to see the other world,
and yet a king should have
insight into all states.“That is not possible for you,
O king,
since your whole aim
is to gratify your senses.
You cannot, my lord,
go to this other world just yet.“But if you will learn
to free yourself of lust,
recognising the sweet allurement
of sensual pleasures,
and the wickedness thereof,
I know that you will
come to me in heaven.”When he heard this,
King Abhaya trembled with fear,
and, bowing, he said
to that fair vision in the air,“I believe thee, deva,
that this is so and not otherwise.
Be gracious to me, saviour,
and deliver me from fear.“Stay in this palace
as my counsellor and teacher,
O peerless man, for,
trained by thee I shall win mastery,
and so shall many others with me.”In this way then
did the perfectly wise one
produce an apparition
for the edification of men.Again, there was the famous Kusumā,
queen of King Kusumbha,
and the best-beloved and chief
of his thousand wives.Her mother and father
were infirm with age,
and leaning on their staffs.
And they spoke and said to their daughter,
“Kusumā, dear child, listen.“We are old,
you are young and feeling passion’s stir.
We want to be rid of this world and die.”When she heard this
Kusumā thought to herself,
“What blame can I incur
in killing mother and father?
I will give them food
drugged with deadly poison.
By eating this they both will surely die.”When Kusumā had formed
this cruel design
against her mother and father,
the Master took pity on her.
The Buddha produced two other persons
fashioned like her parents
and made them stand before Kusumā.
Kusumā got ready the poisoned food
and bade the phantoms, saying,
“Take this food, mother and father.”The creatures fashioned by the Conqueror
took the food without shrinking,
but it did not harm their bodies,
for they were but phantoms.And so on the second day,
the third, the fourth,
and even the fifth,
although they ate of the poisoned food,
the phantom creatures retained their health.Then stretching out
her joined hands to them,
Kusumā spoke to the phantoms and said,
“Tell me who you are,
if I find favour with you.”In reply to her humble request
one of the phantoms said,
“Learn what your fault is,
and do as we advise you.“The Buddha,
the man of valour,
who bears the thirty-two marks
of excellence,
has appeared in the world,
born of a good family,
and endowed with the attribute of omniscience.“All the inherent virtue
of the lion-hearted man of eloquence
is known to stand for the future,
as it has done in the past.
Have no doubt of this.“Let the king then go up to his palace
attended by his women-folk
and pray thus:
‘We wish to see him who discerns
all that is good.’“Praising him who is endowed
with all good qualities,
let him go to him for refuge.
The Conqueror will then declare
to you what you now ask of us.”“So be it,” said she
in obedience to the phantoms,
and immediately the king
with his women-folk
went up to his palace.Hurriedly,
along with his women-folk,
and Kusumā too,
he bowed, his hands reverently joined;
and spoke these words,“Exceeding great is the joy
derived from the homage paid
to them who are gifted
with all virtues
and are full of compassion
for the worlds.”Then the Master addressed
the monks who delighted in his teaching,
Cāruvarṇa, Siṃhahanu,
and blameless Dṛiḍhabāhu,Kīrtimān, Mahānāga, Cāturanta,
Mahābala, Nīlakeśa, Vṛiddha, Śānta,
Śāstraviśārada.And peerless Śārasa, blameless Guptakāma ,
Siṃhanandi, Vīśālākṣa,
and Lakṣaneya the incomparable.“Behold, monks, I go;
follow me your Master.
I go to convert a great multitude,
and Kusumā chief among them.”“So be it,”
said the self-becoming saints
in obedience,
and gathering round the Buddha,
they said,“O valiant one,
our two feet can traverse the air.
We will follow wherever
the clear-seeing Buddha goes.”In his compassion for men,
the Exalted One attended
by his disciples arrived
in an instant in Kusumā’s city.The Leader took on the form
of the wielder of the thunder-bolt,
and sure in his powers of thought,
he called to mind a host of devas.The supremely wise one
shed his radiance all around
for fourteen yojanas,
while devas greeted his progress.Then Queen Kusumā, bowing,
said to the Sugata,
“With my hands joined in veneration,
I would salute thy feet, O saviour.”The Master alighted
on the roof of the palace,
and in his glory flooded
all quarters with his radiance.
Queen Kusumā, with the King,
saluted the Conqueror’s feet,
and the queen’s escort, too,
bowed down before the strong man.“O Best of Men,” said she,
“we come to thee for refuge,
to thee that art adored by Suras.
What fruit does that one reap
who has killed his mother and father?”“Hear, Kusumā, what the certain retribution
is that awaits the one
who has killed his mother and father. Immediately after this life
he is reborn in the hell Mahāvīci.”Then the eloquent Master, the Leader,
with a Buddha’s power,
described Mahāvīci to Kusumā.And Queen Kusumā,
terrified at this dire hell,
shed floods of tears
and spoke these words:—“I was moved by pity for my parents.
What then is the retribution
that awaits him in the world beyond
who kills with evil intent?
Pray tell me the truth of this.”“He who would do so, Kusumā,
out of an evil heart,
could not be rid of his disposition.
And this is the retribution
for his wrong-doing
that awaits him in the other world.”Then in the presence
of the king of dharma
Kusumā joyfully and gladly
renounced her cruel design.And the Omniscient One
spoke of the sweet allurement
of the pleasures of sense;
the Supreme of Men spoke
of the peril of sensual desires.He whose thought is intrepid
spoke of the escape
from sensual delights;
the discerner of truth spoke
of the wonderful blessings of Nirvana.The Sage converted
twelve koṭis of human beings,
with Kusumā chief among them.
Such then was this apparition.There was also a merchant named Dhruva
in the city of Kāśivardhana,
and he held a sinful view concerning
the treatment of mothers and fathers.He held that whoso should invite
his aged and decrepit mother and father
to a family meal
and regale them imth food,And should then burn
both his parents on the funeral pyre,
would have a reward assigned him,
for the merit of such a man
would he boundless.The Leader accordingly created
thousands of Rākṣasas,
and these stood before Dhruva
as he slept in his fine mansion.In their hands were scourges,
whips, swords, hammers,
knives and fire-brands.And clubs and hundreds of arrows,
and lances and mallets,
as they stood before the merchant.“Vile man,” said they,
“it is indeed an accursed belief
that you have formed.
As you hold this accursed
and perverse view,
you are not worthy to be believed.“Now that misfortunes
have come upon them,
you wish the death of those
who in days gone by succoured you
with loving hearts in all your hardships.“You wish the death of those
who would not be adequately repaid
by their son even though
he gave them all his wealth.“It were better for you to die
than live and hold such a view.
You who reject the belief
on which the Best of Men acts.“This day your life comes to an end,
as well as that of your wife,
of your kinsmen, of your servant,
and of your son.
And when you die you will pass to hell.“Who seduces other men
with his sinful belief,
and despises Āryan teaching.”When he heard this,
Dhruva became distressed,
perspiring over all his body;
he was humbled and terrified.He became perplexed,
“May the host of the Rākṣasas
distracted and scared.
Then raising his joined hands, he said,
be gracious to me and mine!
Be ye my sanctuary,
my shelter and my refuge!
“Make known what I can do
this day to deliver myself
and my people from fear,
and not pass to the bourne of ill.”And those hosts of Rākṣasas
hovering in the air
thus made answer to Dhruva the merchant:
“Come not to us for refuge.
Seek rather the refuge of him,“Who desires the welfare of all beings,
the Buddha who is adored by devout men,
who is above all worlds,
the lion-hearted eloquent Śākyan,
the joy of men’s minds.”“Where now, I pray you,
is the Exalted One
who is worshipped of men?
For I would go for refuge to him,
the Sage, the Best of Men.”“He who is endowed
with all good qualities
is in the city of Ratanakholaka,
in the fragrant park there
that is strewn with variegated flowers.“There, surrounded by
ninety-thousand saints,
abides the Sage who is wise
and proficient in the moral states.“To that refuge
go with all your people.
Look on that sun among men
and abandon your false belief.“And consider with understanding
the fair dharma that he will teach you
by means of examples.
Thus will life be yours.“If you go not to the Buddha,
you will not be worthy
of the name of Dhruva,
for your death will be near.
Believe our counsel and act accordingly.”Then Dhruva, the merchant,
with his people, in all humility
bowed his head to the ground
where the Supreme of Men was standing,
and said,“O Sage, who art gifted
with all virtuous qualities,
the great, compassionate one,
I with my folk come to thee for refuge,
O thou of great glory .“To the fearful
thou who endest fear
can give fearlessness.
And I, with my people,
am wholly possessed by fear,
O Great Being.“I desire to extol the ways
of the Master,
O thou most eloquent.
I wish to see the True Man,
if so it be
that we are worthy of the favour.”Then out of his compassion for men
the Leader appeared,
arriving in an instant
and attended by his saints.
Seeing him hovering in the air,
self-controlled, calm and honoured,
graciously appearing to him and his folk,
the merchant went up to the Refuge,
the tiger in eloquence,
and learned from him
what a good son should believe.The Best of Men, the Tathāgata,
the sage, the truthful one,
understanding the merchant’s fault,
proclaimed the Four Truths.The Lord, a sun among men,
like a lion roaring in the forest,
explained at length the fruit
of good and bad acts.The merchant, with his people,
hearing that lion’s roar,
immediately won
the salutary and true fruition.Such a service
as was then rendered by the great Seer
is called an upahāra
by those expert in philosophy.Again,
there was in a certain island continent
a king named Taru,
and he had formed
a sinful and frivolous view.Namely that whosoever,
after inviting a brāhman, a recluse,
or any other wayfarer,
did not then give him food,
bore an excellent character.And so with regard to whosoever
invited a crowd of any people
from śūdras to brāhmans,
and then clapped them in prison
and let them starve.At that time there appeared
in yet another of his existences,
the noble, the mighty and glorious Lord,
arrayed in rich garments and jewels.Now the king was seducing his subjects
with that wicked opinion of his,
for the crowd listened to him and believed.The Sage,
extolled of devas and Gandharvas,
aware of this belief of the king’s,
in an instant created five thousand monks.These saints went to the island
where Taru was king,
and wandered and roamed through his kingdom.When the king saw those
who had been created
in the likeness of monks,
he saluted their feet
as they sailed down from the air,
and said,“With true joy I invite you, seers,
to a repast.
Let the seers accept
if I find favour with them.”When he saw that they accepted,
he saluted the seers’ feet,
hurried away and came to his palace.And when he saw
that night had passed into day,
he hade his servant go to the monks
and invite them,
saying the meal was ready.The seers were conducted by the king
into a wonderfod prison,
which was perfectly secure
and well-fitted with firm bolts.When the seventh day was past
the king went to visit them.
They who were in the guise of monks
were quietly meditating,
serene of countenance.The king again abandoned
the phantom creations,
and at the end of the second week
he paid them another visit.And so for the third, the fourth,
the fifth, the sixth, the seventh,
the ninth, and the tenth week.
Then he said,“Whether you are Nāga devas,
Gandharvas, Yakṣas, Guhyakas or Asuras,
you have come in the guise of seers
to confound me.“Make known to me who you are,
if I find favour with you.
In the same way,
he who will make himself known to me
will find favour with me.”They replied,
“Favour is shown you, O king.
Therefore heed the words
we truthfully speak.“In Kāsi’s capital city, in Benares,
in the fair forest there,
abides the Master,
who is perfect in all things,
who is the dispeller of all doubt.”Then the king, with his people,
went up to his palace,
and bowed and prayed, saying,
“We wish to see the Best of Men,
the incomparable man.”The Master, hearing this,
forthwith arose,
and flying through the air
came to the island.And the four saints
Kunjara, Karabhogaja, Vāraṇa
and gracious Mahādhyāyin
came thither with him.When the other monks
saw the Buddha shining like the moon,
they reverently and enthusiastically
sang the praises
of the teacher of dharma.With devotion in their hearts, glad,
and endued with all good qualities,
they sang,
“O saviour of devas and men,
homage to thee, O boon of men.“O mighty being, great in majesty,
splendour, knowledge and power,
reveal truly who thou art,
we pray thee.”“I, born of a royal race,
established as king of dharma,
am the refuge of all living things.
Men know that I am Buddha.“I am the saviour of devas and men,
guide and physician;
I am he who puts an end to doubt.
I am perfect Buddha,
adored by devas.”When he heard this
King Taru addressed the Buddha, saying,
“Homage to thee, O tiger in eloquence,
O thou dispeller of doubt.“Behold me here
come to my palace with my folk.
I and my realm turn to thee,
O true man, for refuge.
Be therefore a refuge to us all.”Then the king
described his belief to the great Seer,
and when he had heard it
the Valiant One said to the king,“It does not profit you, O king,
to believe in the sinful way
that leads to the bourne of ill.
Renounce this belief of yours.”The king renounced his belief and said,
“O wise one, teach me the dharma
whereby ill is suppressed.”And the Supreme of Men,
assured in his Buddhahood,
considered how the merit
of all those people
befitted them to hear dharma.The king and his people,
having learnt dharma,
cast off the three fetters,
and won the first fruition.And countless other people
won the first fruition.
Behold, O worthy king,
the incomparable power of love.Those created as monks here are not to be considered real monks. This is what the Conquerors, confident in their teaching, call an upahāra.
It is impossible,
O son of the Conqueror,
that the Tathāgatas
should attain omniscience before this,
when they are still in the low bhūmis.But once they have passed
through the bhūmis,
they attain it without loss of time.
This is what the tigers in eloquence,
the Supreme Men, teach.When he had come to the forest at Benares,
the Leader, honoured for his Buddhahood,
expounded the ten bhūmis at length.The Buddhas, who understand
good and bad conduct,
know all the thoughts of others.
In their various existences
they examine the dispositions of all beings.By the gentle eloquent guidance
of him who has insight into worth
many men are converted
by the understanding Buddha.Those who have drawn nigh
to the highest friend
and are converted by his wisdom,
are in no wise reborn,
nor grow old, nor die.All the wise Buddhas,
with bodies all radiant,
severally discover
the profound way of life,
which is of infinite light.
Here ends the tenth bhūmi, called the “Consecrational,” of the Mahāvastu-Avadāna.
The introductory instruction contained in the section on the ten bhūmis was proclaimed on Mount Gṛiddhakūṭa in an assembly of five hundred saints. Here ends the section on the ten bhūmis.
The doctrine of the ten bhūmis must be taught by those who aspire after enlightenment, and presented to those who trust in the right-thinking Bodhisattvas, but not to others. For the former are ready to believe; those others would doubt.
Here ends the section on the bhūmis from the first to the tenth, being an introduction to the Mahāvastu.
The beginning of the history of Dīpaṃkara.
An immeasurable, incalculable kalpa ago, Mahā-Maudgalya-yana, there was a universal king, named Arcimat, who was virtuous, mighty, possessing the seven treasures, sovereign over the four continents, triumphant, blessed with devoted subjects in town and country, righteous, a king of righteousness, and pursuing the ten right ways of behaviour. His were the seven treasures, to wit, the treasure of the wheel, of the elephant, the horse, the jewel, the woman, the householder, and the counsellor. He had a full thousand sons, who were vaHant, brave, comely, and vanquishers of the armies of their foes. The king dwelt in complete ascendancy over these four conti-nents, which were girt by ocean and mountain, and held them in peace and quiet, ruling by righteousness and not by means of the scourge, the sword, and oppression. King Arcimat, Mahā-Maudgalyāyana, had a royal city named Dipavati, which extended twelve yojanas east and west, and seven yojanas south and north. It was encircled by seven ramparts made of gold and covered with gold.
Again, Mahā-Maudgalyāyana, the royal city of Dipavati was surrounded by seven rows of bright and beautiful palm-trees of the seven precious substances, gold, silver, pearl, beryl, crystal, white coral, and ruby. The palm-tree which had a trunk of gold had leaves and fruit of silver; the palm-tree with a trunk of silver had leaves and fruit of pearl; the palm-tree with a trunk of pearl had leaves and fruit of beryl; the palm-tree with a trunk of beryl had leaves and fruit of crystal; the palm-tree with a trunk of crystal had leaves and fruit of white coral; the palm-tree with a trunk of white coral had leaves and fruit of ruby; and the palm-tree with a trunk of ruby had leaves and fruit of pearl. When these palm-trees, Mahā-Maudgalyāyana, were stirred and fanned by the wind, their rustling was gentle, pleasant and charming, not grating on the ears, but like the sound of the five musical instruments played in harmony by skilled performers. Thus … Mahā-Maudgalyāyana, at that time and on that occasion the men of the royal city of Dipavati were intoxicated by the music of the leaves of the palm-trees, and, endowed and provided with the pleasures of the five senses, they diverted, enjoyed and amused themselves.
Again, Mahā-Maudgalyāyana, the royal city of Dipavati was encircled by seven bright and gleaming raifings of the seven precious substances, gold, silver, pearl, beryl, crystal, white coral, and ruby. Where the pillar was of gold the cross-bars, * the supports, and the base were of silver; where the pillar was of silver, they were of pearls; where the pillar was of pearls, they were of beryl; where the pillar was of beryl, they were of crystal; where the pillar was of crystal, they were of white coral; where the pillar was of white coral, they were of rubies, and where the pillar was of ruby, they were of gold.
Again, Mahā-Maudgalyāyana, these railings were covered with two net-like fabrics, one of gold, the other of silver. On the gold net-work there were silver bells; on the silver net-work, golden bells. And the royal city of Dipavati had three gates on every side, bright and beautiful, made of the seven precious substances, gold, silver, pearl, beryl, crystal, white coral and ruby. These gates had an arch made of the two metals, gold and silver. These gates had beams of two metals, gold and silver. They had flanking towers of two metals, gold and silver. These gates had opening panels of two metals, gold and silver. They were faced with plates of two metals, gold and silver. They had patimodakas of four precious substances, gold, silver, pearl and beryl. By these gates, Mahā-Maudgalyāyana, were shrines for relics built of two metals, gold and silver. In front of these gates were Indra-columns made of four precious substances, gold, silver, pearl and beryl. These gates had swing-doors of two metals, gold and silver. The bolts were of two metals, gold and silver.
Again, Mahā-Maudgalyāyana, in front of these gates pillars were reared w^hich w^ere embedded in the ground to the depth of three men’s lengths, were three men’s lengths in circumference and twelve men’s lengths in height. They were bright and beautiful, made of the seven precious sub-stances, gold, silver, pearl, beryl, crystal, white coral and ruby. These gates, again, were encased in tw^o net-like fabrics of gold and silver. The golden net-like fabric had bells of silver, and the silver one had bells of gold. And the rustling of these net-like fabrics, when moved and stirred by the wind, sounded sweet and pleasant and charming, not grating on the ear.
Again, Mahā-Maudgalyāyana, this royal city of Dipavati was full of such sounds as those of elephants, chariots, pedes-trians, drums, tabors, cymbals, trumpets, flutes, lutes, songs, and musical instruments. It was full of cries bidding men to eat, consume, drink, give alms, do good deeds, live right-eously, and of cries of welcome to recluses and brāhmans.
Again, Mahā-Maudgalyāyana, in the centre of the royal city of Dipavati there was a pillar named Valguya, which was bright and beautiful with the seven precious substances, gold, silver, pearl, beryl, crystal, white coral and ruby. It was twelve yojanas high and embedded in the ground to the depth of four.
Again, Mahā-Maudgalyāyana, King Arcimat had a chief queen, named Sudipa, who was gracious, lovely, majestic, and endowed with perfect beauty of complexion.
“In twelve years, Mahā-Maudgalyāyana, the Bodhisattva Diparnkara, will pass away from his existence in Tusita. " The Śuddhāvāsa devas proclaim to the Pratyekabuddhas,”The Bodhisattva is about to pass hence. Quit ye the Buddha-held.”
From his life in Tusita, the Glorious One, who has the insight of infinite knowledge, will pass away. Quit ye the field of the Buddha, the Master who hears the marks of excellence.
When the Pratyekabuddhas heard the Buddha proclaimed by these mighty lords they passed away, emancipated, self-dependent and self -controlled.
“In twelve years, Mahā-Maudgalyāyana, the Bodhisattva Dīpaṃkara will pass away from his life in Tusita.” The Śuddhāvāsa devas then disguised themselves as brāhmans, and instructed the brāhmans in the mantras, the Vedas, and the thirty-two marks of a Great Man, so that, when the Bodhisattva appeared in the world, they should be able to declare his buddhahood.
Then, Mahā-Maudgalyāyana, when it became time for the Bodhisattva to leave his abode in Tusita, he made four great surveys, to wit, of the time, the region, the continent, and the family in which he should be born.
Bodhisattvas are born in one of two classes of families, either noble or brāhman. The family in which Bodhisattvas are born is endowed with sixty qualities. What sixty? Such a family, Mahā-Maudgalyāyana, is distinguished, well-known, and dignified. It is of high birth and lineage, with a long, distinguished and powerful ancestry, and rich in women and men. It is not greedy, nor covetous. It is without fear or baseness; it is intelligent, virtuous, not bent on hoarding riches, but rather making use of its wealth. It is steadfast in friendship, grateful and devout. Its conduct is not motived by partiality, nor by malice, nor by folly, nor by fear 2. It is irreproachable and hospitable. It is manly-minded, and steadfastly heroic. It honours shrines, devas and ancestors. It is zealous in duty, keen on charity, and intent upon religious observances. It maintains its continuity and is well-spoken of among the devas. It is foremost, supreme, pre-eminent among families, and has ascendancy over other families. It wields great power, and has a large, tireless, faithful and loyal retinue. It respects mothers, fathers, recluses, brāhmans and noble families. It is rich in wealth, treasuries and granaries, elephants, horses, cattle and sheep, in female and male slaves and in servants. It is inviolable by strangers, adversaries and foes. That family, Mahā-Maudgalyāyana, in which Bodhisattvas are born is endowed with these sixty quaHties. Those beings who are blessed with such a family come to have the “great compassion.”
Thus, Mahā-Maudgalyāyana, when it was time for him to pass away, the Bodhisattva made his great preparation. A certain deva addressed the thousands of other devas, saying “Be reborn in the sixteen great provinces, in the interior districts, in the rich families of nobles, householders, kings, and kings’ counsellors. As you have been trained in the DiscipHne, the mass of the people will in their turn accept it.”
At the time of his passing away, the Bodhisattva scanned the quarters of the world, looking for a place in which he should be born. “This King Arcimat,” thought he, “is virtuous, powerful, a universal king, a king over the four continents. He is worthy to be my father.”
He then sought a mother who should be gracious, of good birth, pure of body, of tender passion, and short-hved, of whose span of life only seven nights and ten months remained.
The mothers of all Bodhisattvas die on the last of the seven days after they are delivered of the Supreme of Men.
Now what is the reason that a mother of an All-knowing One should die so soon after giving birth to the Best of Men?
While he is still dwelling in Tusita, the Bodhisattva exercises great mindfulness in his search for a mother whose karma is good.
For he must descend into the womb of a woman who has only seven nights and ten months of her life remaining.
And why so? Because, says he, it is not seemly that she who bears a peerless one like me should afterwards indulge in love.
But if, on the other hand, the mother of the Sugaia should indulge in the pleasures of love, the hosts of devas would say that the king was violating his duty.
The Exalted One, indeed, at all times, proclaims the depravity of sensual desires. Shall, then, the mother of the saviour of the world indulge in love?
[To take an illustration from] the jewel-caskets which are found in the palaces of princes, the Best of Men is the jewel, his mother the casket.
While he carefully searched, Mahā-Maudgalyāyana, the Bodhisattva saw Sudipa, the queen of Arcimat, king of the royal city of Dipavati. He saw that she was gracious, of good birth, pure of body, tender of passion, of whose span of life only seven nights and ten months were left.
.4s he contemplates the world he sees in Arcimafs court Sudipa, a woman like the consort of an immortal, radiant as the lightning’s flash.
Seeing in her his mother he says to the immortals, "I am passing hence. For the last time I take up my abode in a woman’s ivomh for the sake of devas and men.”
The deva host, arrayed in fine jewels, raised their joined hands and answered him saying, " man supreme, whose beauty is sublime, may thy vow prosper.
“And we also, for the world’s sake and to do thee honour, thou deva above all devas, shall renounce the sweet enjoyment of the pleasures of sense and go to dwell in the world of men.”
Exultantly they rained down from the sky a shower of spotless, bright and pure flowers of the coral-tree, speaking sweet words the while:
“How marvellous it is that thou dost not delight in the abodes of the immortals, where sweet peace reigns, where is no tribulation nor sorrow, and dost not indulge in the pleasures of sense.
“Marvellous is it, too, that, excelling the deva hosts and shining like a mountain of gold, mighty Sura, thou illumin-est the ten quarters of the world.
“Thou, whose intelligence is infinite, excellest the Mahe-haras and Ddnavas, the hosts of Mara, and the stars that move in the sky — this also is a wonder.
“How can we then not he loth to part from thee. Master of all that is? For thou, lotus-eyed, wilt become the bourne of devas and men.”
Thus, at the time and on the occasion of the descent of him whose eye was like the bright hundred-petalled lotus, did the glad hosts shout through all quarters of the world.
And such was the talk that went round in the city of Tusita, whilst she, the peerless Sudtpd, the chief wife of King Arcimat, went up to him and spoke. She, Sudtpd, with eyes like a young fawn’s, radiant like a Gandharva’s wife, and dusky, spoke thus persuasively and sweetly to Arcimat:
“Adorned with jewels, wearing my choicest raiment, and attended by my friends, I imsh, mighty king, to spend this night away from you.
“ Best of Men, I would go up to the highest part of the fair palace of Satarasmi, to the fair spotless bed there that is covered as though with lotuses.”
Pleased with the charming speech of his queen. King Arcimat, with joyful intent addressed his courtiers, saying,
“Quickly let them tell me where Satarasmi is. Have the place wreathed in fair flowers, and strewn with heaps of flowers, like an abode of a deva in heaven.
“Speedily make Satarasmi resplendent with festoons of fine cloth, have it covered with a network of gold, that in appearance it be like Meru’s fair summit.
“Let an entire army, bristling with spears, arrows and lances, at once stand guard over Satarasmi’s stately pile.”
All was done as the king had commanded; and when they had made all things ready, his courtiers approached the king and said,
“May our great protector protect the race of men for a full thousand years yet I All is ready. The noble mansion stands resplendent, and will give you a thrill of joy.”
Then the queen, looking like the consort of an immortal, rose up from her lovely couch and said to the king, just when the sun had set,
“I will cultivate harmlessness towards living things, and live the chaste life. I will abstain from theft, intoxication, and frivolous speech.
“I will, my lord, refrain from unkindly " speech, and from slander. I will refrain from abusive speech. This is my resolve.
“And I will not nurse envy of the pleasures of others, nor cause injury to living things. I will give up false views.
“And, King, I will live in the practice of the eleven moralities. All night long has this resolve been stirring within me.
“Do not then, I pray you, King, desire me with thought of sensual enjoyment. See to it that you be guiltless of offence against me who would observe chastity.”
The king replied "I shall have all your wishes fulfilled. Be at ease, you who have entered upon a noble life. I and my whole realm are at your command.”
The queen then took her thousand beloved principal maidens, went up to the fair mansion, and lay down, her dear wish fulfilled.
And there on that bed of the colour of the snow-white lotus, she whiled away the time in silence, contentedly calm and self-controlled.
5A laid down her beautiful body on its right side, her limbs clinging to the bed as a flowering creeper clings to a tree.
Then espying the queen on her bed, beautiful as a celestial maiden, throngs of devas came down from their homes in Tusita and alighted on the terrace.
All these immortals joyfully bowing their heads, and raising their joined hands, lauded the virtuous queen, the Conqueror’s mother, as she lay on her bed.
Then in great excitement a large throng of deva maidens carrying fair garlands came, eager to see the Conqueror’s mother, and alighted on the terrace.
When they had come and had seen the queen on her bed, in beauty that dazzled like the lightning, they were filled with great joy and happiness, and showered on her flowers from heaven.
Having stood awhile in contemplation of such a comely and wondrous, albeit human, form, they said among themselves, "There is no woman like her to be found even among the wives of the devas.
“Ah, dear friends, observe the loveliness of this woman; how befitting a Conqueror’s mother it is. As she lies on her bed she is radiant and alluring, and gleams as with the sheen of gold.
“She will bear the Great Man who takes exceeding delight in charity, self-control and virtue, who makes an end of all the asravas, and who is free from passion. What more can you want, queen?
“ woman whose belly with its bright streak of fair downy hair curves like the palm of the hand, of you will be born he whose thought is boundless, who is ever unde filed, unsullied by what is foul.
“Rich merit beyond compare has in the course of a long time been acquired by this woman, who will bear him whose worth is illimitable, and who is strong with the merit attained during a long time.
“You are a worthy woman, supreme among mothers, and your son will be the Pre-eminent of Men, who has abandoned desire and is free of passion. What more can you want, queen?”
Then the Rdksasas of various shapes were thus commanded^: “Ye wielders of brave weapons, quickly take up positions in all quarters of the sky, and clear all its spaces of obstacles.”
Next after these the horde of fork-tongued Ndgas, whose anger is fanned into flame by the slightest breeze they hear stirring, stood on guard in the regions of the sky.
Next to these the Yaksas, a monstrous crowd, with flaming crests, were posted, and hidden to ward off all who were malevolent, hut not to slay any.
And next the mighty host of Gandharvas, comely in form and noble of features, with shining hows stood to guard him who is ahundantly wise.
The Four Lords of the world stood in the air along with their own retinues. "For to-day, “said they,” the Exalted One is coming down to earth to hring welfare, happiness and prosperity to the world.”
The Three-and-Thirty devas along with their chief, the hearer of the wheel, stood in the air, saying, “Soon the Exalted One, in his yearning for the utmost happiness of the world, will make his last descent.”
A great host of devas, raising their joined hands and howing at the qiieen’s feet, looked out for the Conqueror’s coming from Tusita, and uttered sweet words:—
“ thou who art strong with merit won hy purification, now is it time for thee to enter upon thy last existence. Thy mother is ready. Now have pity upon afflicted man-kind.”
”Lo, I depart hence. " So did [the Exalted One] speak out and utter the happy word… . And at that very moment the Conqueror’s mother saw in a dream him who had imn maturity of fruition.
He enters her hody in the form of a noble elephant, light of step, perfectly flawless of hody, gleaming like snow-white silver, with six tusks, a gracefully waving trunk and a crimson head.
Bodhisattvas, Mahā-Maudgalyāyana, do not descend into their mothers’ womb during the dark fortnight, but on the day of the full moon in the month Pausa. Bodhisattvas enter the womb of a mother who observes the fasts, who is tall and well-proportioned, who is accomplished and in the flower of youth, who is trained in the Discipline, who is learned, mindful and self-possessed, in every way right-minded and seemly, the most perfect of women.
When a Bodhisattva of Tusita, Mahā-Maudgalyāyana, passes away thence, there is shed a radiance which illumines a whole Buddha-field. [And then] one deva asks another,
“Why is a radiance shed by the excellent Sura, which is more serene than the moonbeams, which is pure like gold, and which gladdens the lords of the A suras and of men and even the fiery flaming hells?”
And that deva replies:—
“The radiance is shed as a greeting by the liberating, sinless glory of those who everywhere succour men caught in the toils of rebirth and obsessed by intoxication.”
The Bodhisattva said [to the devas]:—
“Leave your cities, ye immortals. Verily this is not the time to indulge in their delights. Rather is it time to rive the strongholds of old age and death with the blows of knowledge.”
The Bodhisattva, thoughtful, self-possessed and right-minded, entered his mother’s womb.
The lion-hearted man, roaring a lion’s roar, when it is the time and the occasion for him to pass away, leaves on the instant, and re-appears in the home of a king.
He who lights up Tusita with his radiant beauty, leaves the cities of the immortals and becomes an incomparable light in the world.
This incomparable light of the world illumines with his beauty the whole world including Brahma’s, and all the race of men, brdhmans and recluses.
Behold this wonder and this marvel, that the potent Master, mindful and self-possessed, has come down into his mother’s womb,
That the Very Best of Men, hearing the marks of excellence, mindful and self-possessed, has taken his place in his mother’s womb.
As soon, Mahā-Maudgalyāyana, as the Great Being, the Bodhisattva, had descended into his mother’s womb, this great earth quaked, shook and trembled violently six times. There was something thrilling in this quaking, something beautiful, merry, gleeful, amiable, exhilarating, admirable, cheerful, assuring, graceful, lovely, gladdening, causing no misgiving nor fear. For while the earth quaked, it destroyed no life whatever, whether animal or plant.
Then this earth bounded by ocean and Mount Meru quaked six times. And the world was made bright and lovely by the splendour of him who dispels the great darkness.
When the powerful and mindful one passed away from Tusita, taking on the form of an elephant, the colour of a white boar, and having six tusks.
Mindful, self-possessed, and virtuous, he entered the womb of his mother as she lay high up in the palace, fasting and clothed in pure raiment.
When night had passed into day, she said to her gracious spouse, "Noble king, [in my dream I saw] a white and kingly elephant enter my womb.”
When her husband, the king, heard this, he assembled the diviners, and bade them all declare the full portent of this dream.
The diviners said in answer to the king, "He who bears the thirty-two marks of excellence has entered the queen’s womb.
“ king, you should rejoice because of him who has appeared in your family. sovereign of earth, the noble child in the womb is the peerless Great Being.
“According to what I myself have learnt from the ancient masters, one of two alternative careers lies before him, valiant king.
“If he remains in the world he will become a mighty lord, possessing treasure, prosperous, always attended by victory, with a hundred thousand kings in his train.
“But if he embraces the religious life and renounces the sovereignty of the four continents, he will become a self-guiding Buddha, the guide of men and devas ".
All the Naga kings and lords eagerly rushed to mount watch and ward over the Bodhisattva. Again, Mahā-Maudgalyāyana, when the Bodhisattva had entered his mother’s womb, all the Suparna kings and lords eagerly rushed to mount watch and ward over the Bodhisattva. And so, too, did the Four Great Kings.
The Four Lords of the world, also, watched over the world’s saviour, lest any malevolent being harm him who is destined to rout the power of Namuci.
Sakra, also, king of the devas, and the deva Suyama, the deva Santusita, the deva Sunirmita, the deva Vasavartm, Great Brahma, and a Śuddhāvāsa deva, eagerly rushed to mount watch and ward over the Bodhisattva when he had entered his mother’s womb.
Delighted thousands of devas come to Arcimafs city, as to a city of the immortals, to guard him whose wisdom is most choice.
The delightful city of Dlpavatl is become the chief of cities; it is made all radiant by the hosts of devas who enter it — the immortals whose coming is swift as thought.
Eight thousand of the lordly hosts, taking up their stations in sky and air, wait upon the queen.
Behind them Indra’s thousands, with spotless crests, take up their stations in great numbers to guard him whose worth is great.
Behind these deva chiefs thousands of nayutas ofKdmdvacara devas take up their places in the unsupporting air.
Behind these deva hosts again, A suras, throngs of fork-tongued A suras, Yaksas of strange forms, and hordes of Rdksasas take their places.
And in this way the air, thronged by hundreds of thousands of immortals, was glorified and utterly purified, for so great was the merit acquired by him who is free of passion.
Great Brahma speaks ^i —
The woman who in her dream has seen the sun from the sky enter her womb, will give birth to one who bears the marks of excellence. He will be a mighty universal king.
The woman who in her dream has seen the moon from the sky enter her womb, will give birth to a son who is both mMn and deva. He will be a noble universal king.
The woman who in her dream has seen a white elephant enter her womb, will give birth to a being as select as an elephant is among animals, and he will be a Buddha who knows what is good and true.
And he asks the queen,” Whom do you bear? And she replies, "A universal king.”
“I bear a universal king, a choice man, a valiant king, who illumines my womb with his golden beauty and is endowed with the marks of excellence.”
But the devas in the sky acclaim him with the title of the Exalted One, saying, “He will become a Buddha, not a mighty universal king.”
Great Brahma recites this verse:—
You bear [one who is like] an elephant [among men], the best of treasures, destroyer of the force and violence of intoxication, light of the world, dispeller of dark and murky folly, the storehouse of virtues, the possessor of boundless wealth, a royal seer, whose wheel knows no obstacle, whose radiance is deathless.”
The queen replies:—
“As passion and vice no longer have power over me who have conceived the seed of the king of men, there is no doubt that he will be of such splendour as you say.”
Again, Mahā-Maudgalyāyana, when the Bodhisattva has entered his mother’s womb, his mother is comfortable whether she walks, stands, sits, or lies down, because of the power of the Bodhisattva. No weapon can pierce her body, nor can poison, fire or sword prevail against her, because of the power of the Bodhisattva. Deva maidens attend to her with prepara-tions made in heaven for cleaning and massaging the body, and she is clothed in celestial raiment and adorned with celestial jewels, because of the power of the Bodhisattva. She obtains celestial perfumes, garlands, cosmetics and essences, because of the power of the Bodhisattva.
Again, Mahā-Maudgalyāyana, when the Bodhisattva has entered his mother’s womb, because of his power all her escort deem her worthy of perfect obedience and loyalty, and those who see her go up to her and offer their services. Nothing, not even a bird, passes over her, because of the power of the Bodhisattva. She becomes sound and healthy, and enjoys a digestive heat neither too cold nor too hot, which ensures a perfect digestion, because of the power of the Bodhi-sattva. She receives the choicest solid and soft food of the best and most superlative flavour, because of the power of the Bodhisattva. She becomes rid of passion, and lives an unimpaired, flawless, unspotted, untarnished and absolutely pure and perfect chaste life. In the heart of this pre-eminent woman no passion arises for any man, not even for King Arcimat. She lives in accordance with the five moral precepts, observing them to the full.
Again, Mahā-Maudgalyāyana, when the Bodhisattva has entered his mother’s womb, all the Naga kings and lords, whether bom of eggs, or from the womb, or from moisture, or spontaneously, enter her abode and sprinkle her with celestial sandal-wood powder. Similarly they sprinkle her with aloe-wood powder and scatter showers of blossoms over her. They laud her with perfect praise, with consummate praise, with absolutely pure praise. When they have scattered celestial sandal-wood powder, they scatter kesara powder, and powdered leaves of the tamdla tree, and showers of blossoms. They laud her with perfect praise, with consummate praise, with absolutely pure praise. And when they have thus lauded her with this perfect and pure praise, and scattered celestial powder of sandal-wood, aloe-wood, kesara and tamdla leaves, and showers of blossoms, on, about, and over the Bodhisattva’s mother, they salute her three times from the right, and go their way. [And all this is] because of the power of the Bodhisattva.
Again, Mahā-Maudgalyāyana, when the Bodhisattva has entered his mother’s womb, all the Suparna kings and lords, whether born of eggs, or from the womb, or from moisture, or spontaneously, enter her abode and sprinkle her with celestial sandal-wood powder and many other celestial powders, celestial kesara powder, celestial powder of tamdla leaves, and powder of celestial blossoms. They laud her with perfect praise, with consummate praise, with absolutely pure praise. And when they have scattered celestial powders of aloe-wood, of keiara, of tamdla leaves, and celestial blossoms on the Bodhi-sattva’s mother, and saluted her three times from the right, they go their way. [And all this is] because of the power of the Bodhisattva.
Again, Mahā-Maudgalyāyana, when the Bodhisattva has entered his mother’s womb the Caturmaharajaka devas, the Trāyastriṃśa devas, the Yama devas, the Tusita devas, the Nirmanarati devas, Paranirmitavaśavartin devas, the Brahma devas, and the Śuddhāvāsa devas enter her abode and scatter over her celestial sandal-wood powder, celestial aloe-wood powder, celestial kesara powder and powder of tamdla leaves, and showers of celestial blossoms. Then they laud her with perfect praise, with consummate praise, with absolutely pure praise. When they have scattered over and about her celestial powder of sandal-wood, of aloe-wood, of kesara and of tamdla leaves, and showers of celestial blossoms, and lauded her with perfect praise, with consummate praise, with absolutely pure praise, they salute the Bodhisattva’s mother three times from the right and go their way. [And all this is] because of the power of the Bodhisattva.
Again, Mahā-Maudgalyāyana, when the Bodhisattva has entered his mother’s womb he does not occupy a position that is too low or too high. He does not lie on his face, nor on his back, nor on his left side, nor squatting on his heels. But he sits in his mother’s right side with his legs crossed. He is not polluted by bile, phlegm, blood or any other unclean matter. For the Bodhisattva, while he is in his mother’s womb, is rubbed with perfumes and washed clean. He is able to see his mother, while she, in her turn, can see the Bodhisattva in her womb like a body of pure gold and is en-raptured at the sight. It is as though a jewel of beryl were placed in its crystal casket. Just so does his mother see the Bodhisattva like a body of gold illuminating her womb.
Again, Mahā-Maudgalyāyana, when the Bodhisattva has entered his mother’s womb, hosts of devas come day and night to inquire after his welfare. And the Bodhisattva greets them by raising his right hand, but without hurting his mother. Neither the devas nor the Nagas, nor the Yaksas, nor the Danavas, nor the Raksasas, nor the Pi^acas leave him day or night. Nor is there any talk of the affections, nor talk concerned with sensual pleasures, nor any other trivial talk there. But they speak of nothing other than the Bodhisattva’s beauty, his comeliness, his being, his might, his colour, his glory, and his root of virtue. Their worship of the Bodhisattva in his mother’s womb does not cease. Celestial musical instru-ments are played, celestial scents of aloe-wood are wafted abroad, celestial flowers and celestial powders rain down. And thousands of Apsarases sing and dance around.
Again, Mahā-Maudgalyāyana, when the Bodhisattva has entered his mother’s womb, she laughs and talks with thous-ands of deva maidens. And again when she falls asleep the deva maidens fan her with garlands of the coral-tree. [And all this is] because of the power of the Bodhisattva.
Such then, Mahā-Maudgalyāyana, is this perfect descent into the womb, unsurpassed in all the great universe of the three thousand worlds.
And now behold another marvel, the marvel of the talk begetting the most perfect ecstasy, which there was among all that great concourse of devas.
There is no talk of sensual delight, nor of Apsarases, nor of song, nor of instrumental music, nor of eating and drinking.
There is no talk of jewellery, nor of dress, No talk of driving and pleasure-gardens occurs to their minds.
“Oh! Good is the inimitable light of the Leader who is strong through his merit. It outshines the world of men and devas,” Such is the talk that echoes there.
“Oh! Good is the incomparable conception of him whose form is perfect. " Such is the varied talk that echoes there among that gathering.
With these pure" psalms of acclamation for him whose wisdom is excellent do they while away the time, and such is the talk that echoes in that gathering.
And so the hosts of devas rejoice as they relate their varied themes, telling of the form, the colour, the might and the strength of him who is free from passion.
The mothers of all Bodhisattvas are delivered when the tenth month is completed. So at the end of the tenth month, the queen, named Sudipa, said to King Arcimat, “My lord, it is my desire to go to the pleasaunce in the Lotus Grove.” And when the king heard Queen Sudipa, he said to his ministers, " With the women of my court I am going for diversion to the pleasaunce in the Lotus Grove.
“Quickly make ready the Lotus Grove by clearing it of grass and litter and leaves. Make it a mass of fair and fragrant flowers, and make it sweetly smelling with scented water.
“In the Lotus Grove let the sportive breezes laden with the scent of tamala leaves diffuse an ambrosial fragrance; let the boisterous breezes be gone.
“Let clouds charged with the fragrance of aloe-wood quickly descend from the sky to shade the Lotus Grove that is full of the exquisite aroma of powders.
“Adorn each fair tree with streamers of jute and wool and silken cloth, that they be like the kalpavriksa trees of the chief of devas in heaven.
Devas and deva maidens, bearing scented garlands, come to the pleasaunce in the Lotus Grove of King Arcimat.
Wearing ear-rings of crystal gems, resplendent garments and drooping jewels, and carrying fragrant garlands, they come floating down the pathways of the sky.
Some carry baskets full of the flowers of the coral-tree, others baskets of the yellow sandal-wood flowers, and others baskets of suitable woven stuffs.
With joy in their hearts the Apsarases, bearing garlands of land and water flowers and gems and jeivels, turn their faces towards Jambudvlpa.
Deva maidens come floating through the air carrying full eighty-four thousand sunshades of gold and jewels.
The sky, with hundreds of pennants of woven cloth flying high, is filled as though with pinnacles plastered with gleaming crystals and gems.
And clouds of vapour, like the breath of elephants, glisten [in the air], with their fragrant flowery scents, a blend of lotus, water-lily and campaka.
Delighted serpent-lords besprinkle the air with clouds of sweet-smelling vapour. And there were hundreds of other wonders besides.
Thus then, Mahā-Maudgalyāyana, did King Arcimat with his women set out for the pleasaunce in the Lotus Grove, with great royal pomp, splendour and magnificence.
Whe7t she enters that fair grove, the queen, the Conqueror’s mother, attended by her friends, rides on in her gay chariot, a queen like the consort of an immortal, knowing the rule of joy.
Then, Mahā-Maudgalyāyana, Queen Sudipa, attended by her friends, sported on the lake in the grove in boats which had platforms fore and aft, and canopies spread above. They were carpeted with glittering cloth, draped with flowing bands of fine silk; they were painted, scented, and strewn with heaps of flowers, and were surrounded by railings. Above were sunshades, flags and pennons. As Queen Sudipa was being drawn along in her boat, the fancy took her to disembark. And then, through the power of the Bodhisattva, an island appeared in the middle of the lake, level and even, fringed by beautiful sand. Tender grasses grew from the soil that were blue like tufts of samsparsa, and like a peacock’s neck. When these were trod upon they bent to no more than four inches from the ground. Trees grew there laden with pleasant fruit. On this island did the queen land.
Again, Mahā-Maudgalyāyana, the Bodhisattva’s mother does not give birth to him as she is lying down or sitting. Nor does she give birth to him without his being perfectly free of bile, phlegm, blood or any other foul and unclean matter, but his body is bathed with perfumes and washed clean.
She, tired in body, leant with her arm on the branch of a tree and comfortably stretched herself at the moment of giving birth to the Glorious One.
Then twenty thousand deva maidens quickly flocked thither, and, raising their joined hands, addressed the queen with devoted intent.
“To-day, queen, you will give birth to him who crushes old age and disease, a noble youth of immortal stock, honoured and beloved in heaven and on earth, a benefactor of devas and men.
“Do not give way to anxiety, for we shall render service to you . Only tell us what is to be done, and lo! it is all done.”
Then the Four Great Lords of the world with their thick celestial tresses of hair, attended by their retinues, speedily foregathered there and drew near to the queen from the right.
And all the deva hosts hovering in the air as they attended upon the queen, carrying fragrant garlands, and with their own attendant hosts, presented a bright array.
The Bodhisattva, mindful and thoughtful, issues through his mother’s right side without doing her any injury.
For the Supreme of Men are horn from their mothers right side. It is here that all the valiant men abide [when in their mother’s body].
Why is not that side of the Conqueror’s mother rent as she is delivered of the Best of Men, and why does no pain ensue?
Tathāgatas are born with a body that is made of mind, and that is why the mother’s body is not rent and why no pain ensues.
Tired out with his stay in the womb, the Bodhisattva takes seven strides over the earth, scans the regions of it, and laughs a loud laugh.
Now listen to what the tradition says as to the reason why he takes seven strides, rather than eight or six.
When the Sage, the benefactor of the whole world, was tired with his stay in the womb, he strode forth eagerly, as it was his last sojourn there.
When he had taken seven strides over the earth, throngs of devas suddenly came flying down, and the Sage was taken up in the arms of the Four Great Lords.
Then there fell down a drizzling rain of celestial blossoms, mingled with the powder of the coral-tree, and thick with that of the celestial sandal-wood tree.
And for a long time the exultant devas diffused the most divine incense to grace the splendour of the supremely Intelligent One.
I shall here, too, tell the tradition, the edifying doctrine, as to why the Peerless Man surveys the regions of the world.
He finds not among beings, either devas or men, anyone whose birth was like his, or ivhose conception was like his.
As shining gold is the side of the Conqueror’s mother from whom-the Omniscient is born into his last existence.
As soon as he was born this was the thought that occurred to the supremely Eloquent One, "Is there anyone my equal in intelligence?
“Are there any who are irked by the snare of recurrent hirth as I am?” It is for this purpose, to have this doubt resolved that the Kinsman of the Sun scans all regions of the world.
Then the Prince of Speakers, surveying the regions, espies thousands of koṭis of devas, and that is why he laughs.
^ s soon as he was horn the devas of Mdra’s world said to him,”Thou wilt become a wealthy universal king over the four continents.”
But he laughs at that, and says, “You do not know me for what I am. For I shall become the supreme of men, all-knowing and all-seeing.”
And distinguished teachers confirm this, for thus has the teaching of the lion-hearted men been well proclaimed.
The hero whom his mother bore as she stood supporting herbodyby the flowering sal tree, him, the peerless Conqueror, do I extol.
May the Sugata just now born tr ead the earth with even feet. He has taken seven strides and scanned all the regions of the world.
And as he walked along a fan and a sunshade of their own accord followed him, lest gadflies and gnats alight on the body of the Omniscient One.
As soon as the Sugata was born, devas first received the Conqueror, and afterwards men bore the Peerless One in their arms.
The devas welcomed the Sugata who displayed the thirty-two marks of excellence, and afterwards men bore the Peerless One in their arms.
The lights of men were put out, because the earth was bathed in radiance as soon as the Sugata, the torch-bearer of men and devas, was born.
As soon as the Sugata was born, his folk ran in quest of water. And lo! wells full of water brimming over flowed right before their eyes.
Two pitchers of water appeared, one of cold, the other of warm water, wherewith they bathed the golden body of the Sugata.
Because of the power of the Bodhisattva, immediately after the Sugata was born, his mother was without hurt or scar. Again, Mahā-Maudgalyāyana, immediately after the Bodhi-sattva was born, his mother’s womb, because of his power, remained quite unscathed and without the effect of strain^. Again, Mahā-Maudgalyāyana, immediately after the Bodhi-sattva was born, because of his power there appeared on the island a forest of sandal-wood trees, which became a source of delight and enjoyment to him.
Then, hundreds of thousands of devas assemble, with fragrant garlands in their hands, to do honour to the Bodhi-sattva. One deva asks another, " Whither do you go?" And the other replies:—
The consort of the king is about to give birth to that peerless offspring who is bright like the calyx of the blossoming lotus. Here on earth he will win the highest good, overcoming Mara and his power. It is to this hero that I repair.
His body is untouched by the impurities of the womb, even like the exquisite lotus that is born in the mud of pools. Beautiful like the newly-risen sun, he excels the immortals in Brahma’s heaven.
Then as soon as he was born in Arcimat’s household, the Wise One took seven mighty strides. Scanning the regions of the world, he laughed aloud, and said, "This, at length, is my last existence.”
And many devas held up in the sky a glittering sunshade, inimitably studded with gems and pearls and outshining all others in splendour, and waved garlands of the coral-tree.
They held up in the sky a fair and golden sunshade, gleaming like a shell in the sunshine, whilst they waved cunningly fashioned fans in their hands as they fanned the Conqueror.
Two pitchers of water suddenly appeared in the sky, one fragrant, pleasantly warm, agreeable and beneficial to man, the other healthful, invigorating and icy cold.
Then on Meru’s summit devas of various kinds took off their robes that were scented with all sorts of perfumes, and, standing in long ranks on all sides, vigorously waved them. Six times did they make the firm earth quake.
Devas in their mansions resplendent in gold and silver and jewels, to the sound of musical instruments, looked on the Conqueror’s auspicious birth. They lit up the sky, with its moon, sun and stars.
“This is the great Seer, who, having crossed the great ocean of life through the worlds of devas, Ndgas, and Yaksas will attain that one region where is peace. " Thus did the enraptured devas in the sky proclaim of him.
King Arcimat then ordered the child to be led to pay worship at the feet of a certain goddess. In what sort of conveyance will the child be seated? In a jewelled palanquin fashioned by devas. Who will bear this palanquin? The Four Great Lords are standing by and say “We will carry the Elect of beings, the Bodhisattva, together with Queen Sudipa and his nurse.”
They climb into the palanquin, and Sakra, the lord of devas, and Great Brahma form an escort. Thus the Bodhisattva in great pomp, in the great pomp of a deva, in the great pomp of a king, was taken from the pleasaunce in the Lotus Grove and brought to the royal city of Dipavati, where he was led into the temple of the goddess.
Against his will the hero, the great saviour of the world, the teacher of kings, entered the shrine. But when they would have him salute the goddess with his head, it was his feet that he put forward.
Then the goddess said to another goddess,”It is not fitting that this child should worship me. And if he should make obeisance before another, that one’s head would assuredly be split in seven.”
When this child was born all beings, including even those in Avīci, became prosperous and happy. All devas bowed to him in joy.
When the child had entered the royal palace, the king bade his priest fetch at once the wise men who were skilled in the rules and significance of signs.
Learning this, the saintly" devas, called Mahesvaras, {came on the scene), lest the unskilled crowd of the twice-born should seek to interpret the signs.
Rid of conceit, pride, and arrogance, eight thousand Mahesvaras approached him who was newly born and revered by the hosts of devas.
Arrayed in fine and pure raiment they stood in silence at the door of the king’s palace and addressed the door-keeper in a tone gentle as the cuckoo’s, saying,
“Go in to the king and say to him, Here are eight thousand men who know the significance and rules of signs, and they would enter if it is your pleasure.’”
“So be it,” said the door-keeper obeying them, and he went into the palace. Raising his joined hands, he joyfully addressed the lord of earth:—
“O King, peerless in strength, whose glory is ablaze, smiter of your foes, may you rule your realm a long time yet. Men like the immortals stand at your gates and crave admittance.
“Because of their full clear eyes, their soft voices, their tread like that of elephant in rut, doubt arises in me whether these be men and not sons of the devas.
“As they walk about the dust of the earth does not soil their noble feet. I see no footprints of theirs on the ground — this too is a marvel.
“Stately and quiet are their gestures, noble their bearing, and controlled the range of their vision. They give great delight to all who behold them.
“And here is another marvellous thing. No shadows are seen cast by their bodies, and no accompanying noise is heard as they move along.
“ King, without a doubt they are come to view your noble son. You should see with joy and greet these devas who were not born of the ivomb.
“With fair and fragrant garlands in their hands, with their graceful gestures, with their charming persons, they are ablaze with glory. Without a doubt they are exalted devas. "
When King Arcimat heard these words, his body thrilled with joy, and he replied, "To be sure, let them with all speed enter within this noble palace.
“And why? Because such are not the forms of ordinary men. Human beings do not have such majesty as you say these men have.”
Then the door-keeper went to the Mahesvaras, and, bowing with his joined hands uplifted, cheerfully and joyously did them obeisance, and said,
“His majesty is pleased, sirs, that you should at his command enter the valiant king’s palace that is fit to be a stronghold of the devas.”
When they had heard this word, the eight-thousand Mahesvaras entered the royal palace of the chief of his unconquered line.
Then King Arcimat, a stately, strong and sturdy figure, seeing the Mahesvaras when they were still some way off, rose up with his court to meet them.
The valiant king addressed them, saying, "I bid you all a hearty welcome, for I am pleased with your appearance, your calm, your self-control and your strength.
“Here are our most honourable seats. Pray he seated at once, sirs, to give pleasure to us.”
Then they who were rid of conceit, pride and arrogance, and were blameless in deed, sat down on those seats, the feet of which were bright and glittering with many a gem.
After waiting a while {one of them) addressed the king saying, “Let his majesty hear what the cause of our coming hither is.
“A son is born to you, king, of a wholly faultless body, who is judged fair by all the world, and who possesses to perfection the marks of excellence.
“For we, skilled in signs, can recognise the marks of virtues and of vices. If it be not hard for you, we would see him who bears the form of a Great Man.”
The king replied, “Come, see my son whose good name is secure, who brings joy to devas and men, and possesses the marks of excellence to perfection.”
Then taking in his arms the Virtuous One, swathed in delicate, soft and gaily -coloured wool, he brought him whose eloquence is clear to the noble Suras.
When the Mahesvaras observed from a distance the dignified approach of the Dasabala, they thrilled with joy and bowed their heads, crowned with glittering diadems, to the ground.
And now they declare to the king, “Great profit have you well gained, O King, in that there has been born in your family the Great Man who possesses the thirty-two marks, which are:—
He has feet with level tread.
He has designs of wheels on the soles of his feet.
He has long toes and fingers.
He has broad and projecting heels.
He has sharply arched feet.
His legs are like the antelope’s.
His body is divinely straight.
He can touch his knees with his hands when standing erect.
His male organ is enclosed in a sheath.
His body is proportioned like the banyan tree.
His hands and feet are soft and tender.
His hands and feet are net-like.
His body is perfectly formed.
The down on his body grows in single hairs, one to eachpore.
The down on his body grows straight upwards.
He has a smooth skin.
He has a [? ] skin.
He has the gait of a swan.
There is no hollow between his shoulder blades.
His body has the seven convex surfaces.
He has an exquisite sense of taste.
His skin is the colour of gold.
He has the bust of a lion.
He has regular teeth.
His teeth are perfectly white.”
His bust is consistently rounded.
His tongue is long and slender.
His voice is like that of Brahma.
His eyes are blue.
His eyelashes are like a cow’s.
Between his eyebrows he has a hairy mole.
His head is shaped like a royal turban.
Such is the saviour with the thirty-two marks of excellence.
Then King Arcimat asked the brāhmans to give a fitting name to the child. The brāhmans replied, “Your majesty, when the child was born a great resplendent light ^ appeared, hence let the child be named Dīpaṃkara.” Thus did the Śuddhāvāsa devas, in the guise of brāhmans, give the name Diparnkara to the child.
Capable nurses came and reared the child. And when the Bodhisattva had become a young man, the king had three terraces made for him to play and stroll in, and a spacious gynaeceum was set near them.
Then the Bodhisattva in great regal pomp, magnificence and splendour went with the women for diversion in the pleasaimce of the Lotus Grove, and King Arcimat bade the women amuse the young man well. After sailing on the lake in boats which had platforms fore and aft, enclosed by railings, with canopies spread above, and were draped in flowing bands of fine silk, carpeted with ghttering cloth, scented and strewn with bright flowers, crescents and pearls, the Bodhisattva with the women disembarked on the shore. His female escort fell asleep from weariness, one holding her chin, another leaning on her arm, another clasping a cymbal, another a flute, another a guitar, another a lute, another a trumpet, another an anklet, another a tabor, another a Idldghara. And when he saw them thus, there came over him an awareness of the burial ground.
In the middle of the lotus-pond a lotus appeared with petals as large as chariot-wheels, and surrounded by thousands of other lotuses. The Bodhisattva sat cross-legged on that lotus, which immediatety closed up to form apeaked roof over him.
All the outward marks of a layman vanished from the Bodhisattva’s person, and he appeared in the yellow robes of a recluse. Then, Mahā-Maudgalyāyana, the Bodhisattva Dīpaṃkara entered and abode in the first meditation, which is aloof from sense desires and from sinful and evil ideas, is attended by applied and sustained thought, and is born of solitude and is full of zest and ease.
Suppressing applied and sustained thought, he entered and abode in the second meditation, which is born of concentration, is full of zest and ease, and is free from applied and sustained thought through the mind becoming inwardly calm and one-pointed. Indifferent to the fervour of zest, he abode mindful and self-possessed, and entered and abode in the third meditation, which is free of zest, and experienced in his person that ease whereof the Aryans declare,” He that is indifferent and mindful dwells at ease. " By putting away ease and by putting away ill, by the passing away of the happiness and misery he formerly felt, he entered and abode in the fourth meditation, which is utter purity of equanimity and mindfulness and is free of ill and ease.
Thus with heart composed, purified, cleansed, without blemish, free of the lusts, supple, ready to act, firm and unperturbed, he, in the first watch of the night, turned and applied his mind to acquire the sight of the deva-eye. By means of his deva-eye he sees fair beings and foul beings passing away and coming to birth, perceives how they go to bournes of good and to bournes of ill in accordance with their karma.
Then the Bodhisattva, with heart composed, purified, cleansed, without blemish, free of the lusts, supple, ready to act, firm and unperturbed, in the middle watch of the night, recalled to mind his many different sojournings on earth, to wit, one birth, two births, three births, five, ten, twenty, thirty, forty, fifty, hundred, thousand, many hundreds , many thousands, many hundred-thousands. He recalled to mind kalpas of the world’s dissolution, kalpas of the world’s evolution, kalpas of both evolution and dissolution, many kalpas of the world’s dissolution, many kalpas of the world’s evolution, and many kalpas of both dissolution and evolution. (He remembered thus:)”At such and such a time I was named so and so, I was of such and such an ancestry, belonging to such and such a family. I ate such and such food. I had such and such an end to my life, and I experienced such and such ease and ill. " Thus does he recount his different previous existences in all their details and particulars.
Then the Bodhisattva, with heart composed, purified, cleansed, without blemish, free of the lusts, firm and unper-turbed, in the last watch of the night, in the flush of dawn towards daybreak, woke up to all that the “elephant-man, “the lion-man”, “the “bull-man,” the “red-and-white-lotus-man,” “the white-lotus-man,” the “man of the yoke”, the “true man”, “the noble steed of a man,” the peerless driver of tameable men, the Sugata, the mindful, the steadfast, and the intelligent man has at all times and ever5rwhere to know, attain, become aware of and become fully aware of; he awakened to the unsurpassed perfect enlightenment by insight gained in a momentary flash of thought.
And then this great earth trembled and quaked six times, and the devas of earth raised a shout and made it heard in heaven, as they cried, “This exalted Diparnkara, friends, will become awakened to the unsurpassed perfect enlightenment for the welfare and happiness of man, out of compassion for the world, for the sake of the great multitude, for the welfare and happiness of devas and men.” When they heard the shout of the devas of earth, the devas of the heavens, namely, the Trāyastriṃśa devas, the Yama devas, the Tusita devas, the Nirmanarati devas, and the Paranirmitavaśavartin devas, at that moment, at that instant immediately raised a shout that reached the devas in Brahma’s world, crying,”This exalted Dīpaṃkara, friends, will become perfectly enlightened. And he will become so for the welfare and happiness of men, out of compassion for the world, for the sake of the great multitude, for the welfare and happiness of devas and men.”
Then a great radiance, immense and sublime, shone forth in the world. And all the intervals between the spheres, regions of blackness lapped in blackness, of gloom lapped in gloom , and of eternal darkness, where the moon and sun, powerful and majestic as they are, with all their brilliance cannot make their brilliance penetrate, with all their light cannot exert their hght, even these regions become suffused with this radiance. The beings who had been reborn in those spheres became aware of one another (and cried),” Lo! There are other beings reborn here. Lo! There are other beings reborn here. Lo! There are other beings reborn here. " Now all these beings were for that moment, for that instant, immersed in bliss. Even those reborn in the great hell Avīci excelled the splendour of devas, of Nagas, and of Yaksas. The realms of Mara were eclipsed, rendered lustreless, gloomy and joyless. They fell in fragments, here for one kos, there for two, there for three. They fell in fragments for yojanas. Their standards too fell, and wicked Mara was unhappy, discomfited, remorseful, tortured by an inward sting.
There in his lotus pavilion, Mahā-Maudgalyāyana, the exalted Dīpaṃkara was attended by the Four Royal devas, by Sakra, the lord of devas, by the devas Suyama, Santusita, Vasavartin, Great Brahma, and a company of many other devas. They paid sublime homage to the exalted Dīpaṃkara. They scattered on, about, and over the exalted Dīpaṃkara flowers of the celestial coral-tree, of the great coral-tree, of the karnikdra, of the rocamdna, of the hhisma, of the great bhtsma, of the samantagandha, oi the great samantagandha, and powder of the sandal-wood tree, of the aloe-wood tree, of kesara, and of tamdla leaves. They worshipped him with thousands of celestial musical instruments. And then he was entreated by Great Brahma to set rolling the incomparable wheel of dharma.
The exalted Dīpaṃkara silently intimated his assent to Great Brahma. When the devas understood that he assented, rejoicing, delighted, enraptured, joyous and content, they bowed at the feet of the exalted Dīpaṃkara, saluted him three times from the right, and departed.
After that night, the Exalted One emerged from his retire-ment and went wandering through the provinces.
Like the golden newly-risen sun in the sky, Dīpaṃkara fills a hundred yojanas with his radiance.
As he went on his way doing good to a great multitude of devas and men, Dīpaṃkara, out of pity for his father Arcimat and his kinsfolk, came with eighty-thousand monks to the royal city of Dipavati. King Arcimat heard of this, for they told him, “The exalted Dīpaṃkara with eighty-thousand monks is coming to the royal city of Dipavati out of pity for his folk.”
They carefully prepared the ten kos way from the park in the Lotus Grove to Dipavati and had it made even, like a chequered board, like the palm of a hand; they had it sprinkled and swept, with an awning stretched over it, and carpeted with bright cloth, festooned with bands of fine silk, well-scented, and crowded with dancers, mimes, athletes, wrestlers and musicians in all directions. Still more was the universal king’s citadel decorated, being made gay with hundreds of festoons. A rich scented garland was held by King Arcimat, and the people, too, everywhere from twelve yojanas around brought their garlands. And the king with eighty-thousand of his vassals and other people went forth to meet the exalted Dipainkara.
Now there was a certain learned man who was perfectly versed in the three Vedas and the six Vedangas, in phonologyI in the fifth branch of study, that is, traditional lore, and in the indexes and ritual. He was an expert teacher of young brāhmans, and taught five-hundred of them from among the brāhman princes to recite the hymns of the Vedas,
At this time he had as pupils two young brāhmans, named Megha and Meghadatta, who were bound together by ties of mutual affection and friendship. The young brāhman Megha was clever, intelligent, thoughtful, and keen-witted, so that before long he had learnt all the hymns by heart. When he had completed learning the Vedas he left the Himalayas and came down into the provinces, saying,” I shall go and seek the means to pay my master’s fees. " He took with him his staff, his water-pot, his sunshade, his sandals and his bathing-mantle. Whatever village, city or town he entered the confines of became free from affliction and distress through the power and influence of the young brāhman Megha. On his way he begged of somebody, and was given fLve-hundredptirdnas.
Then the thought occurred to him, “What if I now go to the royal city of Dipavati that I may see the citadel of a universal king with its seven treasures and its joyfulness?” When he entered the royal city of Dipavati he saw that it was in festive array. He wondered to himself, “What holiday is there to-day in the royal city of Dipavati, or what public affair or what festival? Perhaps King Arcimat has heard that the young brāhman Megha, who has thoroughly mastered the Vedas, has come down from the Himalayas to the provinces, and is on his way to the royal city of Dipavati. Hence this gay adornment of the city.” And as he goes forward he looks for someone who is entering the city to question him.
Just then there came along a young brāhman girl, gracious, comely, sedate, modest and coy, who was carrying a pitcher of water and seven lotuses. Megha asked her, “Is there a festival in the city to-day?” The young girl (who was named) Prakriti replied to Megha in verse
Of a truth, young man, you are not of this place; you have come from another city, since you do not know that the Benefactor of the world, the Light-bringer, has come to Dipavati.
Dīpaṃkara, the Guide of the world, Arcimat s glorious offspring, a Buddha, is about to enter the city. It is in honour of him that the city is gaily decked out.
Megha asked her, “What price did you pay for those lotuses, lady? “She replied,” I bought five of them for five-hundred pur anas, and the other two I had from a friend. “Then the young brāhman, Megha, said to her,”I’ll give you five-hundred purdnas for the five lotuses. With them I’ll pay homage to the exalted Dīpaṃkara, and you can honour him with the other two. “She replied and said,”I’ll give you the five lotuses on the one condition that you will take me to wife. Wherever you may be reborn, I shall be your wife and you will be my husband. “The young brāhman Megha replied,” I mean to conceive the thought of winning the un-surpassed perfect enlightenment. How then shall I think of marriage? “She answered”Go on and conceive that thought. I shall not hinder you.”
Megha consented, and said, " I shall take you to wife in
o return for these lotuses. I shall honour the exalted Dīpaṃkara, and, also, I shall conceive the thought of winning the un-surpassed perfect enlightenment.” When he had given the five-hundred purdnas and received the five lotuses, a sublime and sweet exaltation rose within him as he heard the maiden Prakriti utter the name of Buddha.
“/I you desire to honour the Guide of the world with a charming bouquet of lotuses, take me to wife to-day. So shall I be constantly faithful in love,
“As the blossom of the glomerous fig-tree but rarely is found appearing in the world, young brdhman , so is it with the appearance of glorious Buddhas and Tathāgatas.
“With this enchanting bouquet of lotuses do you honour the Buddha, the driver of tameable men. It will be the means of your enlightenment. And I shall everywhere be your wife.”
Megha rephed:—
“To-day I take you to wife in return for this enchanting bouquet of lotuses. I shall honour the Buddha, the driver of tameable men, and this will be the means of my enlightenment.”
She, transported with joy, gave him the lotuses, knowing that he was allured by her love. And as he went his way she followed, until the young brāhman stood at a cross-roads.
Now the Exalted One, accompanied by eighty-thousand monks and by King Arcimat with eighty-thousand vassals and several thousands of wealthy nobles, recluses, brāhmans and sectaries, was on his way to the royal city of Dipavati.
As the Exalted One sets forth, thousands of devas assemble, bringing thousands of sunshades studded with the seven precious stones.
Then he, the possessor of great virtue, with the swinging gait of an elephant in rut, with his body covered in sparkling net-work, put himself at the head of the noble throng.
Devas hold sunshades over the pure deva, the handles of which were cunningly adorned with beryl, crystal, and solid gold.
These had been made by devas, and shone like the orb of the newly -risen sun in the sky. They were filled with brightly -shining, sweetly -tinkling bells.
The lord of the Three-and-Thirty devas held up a sunshade for him who shelters the world, a sunshade made in heaven, bejewelled with the seven precious stones and crowned with flowers of heaven.
Three thousand devas followed fanning the stainless lord, the sovereign of men, with a chowrie fan, the handle of which was well made of solid gold.
The earth heaves and subsides and subsides and heaves at the moment the Exalted One enters, owing to the power of the Dasabala.
And as soon as the Exalted One puts his golden-sandalled right foot down by Indra’s column there arises a marvellous noise.
Trumpets resound, and labours and war-drums, though no one beats them, and horns, cymbals and pipes are played as the Pre-eminent Man enters.
And all the jewels in the city which are kept in caskets and wickerwork boxes rattle together, when he who knows the best of all jewels enters.
Then they carpet the ground before the Exalted One with costly soft garments of many a kind, crimson-dyed Benares cloth and woven silk.
From the edge of the park right up to the inner court of the great king, the path of the king of men was radiant in its carpet of a hundred-thousand cloths.
And then young women go to the forest glades and gather heaps of flowers, which they shower on the lion-hearted man, pouring them over him as over a hill of gold.
As the mighty and merciful one draws near to Dlpavatl they pour the heaps of flowers on the glorious Exalted One.
These fragrant flowers when thrown from their hands stand over the Exalted One, the saviour of the world, like a five-hued canopy of blossoms.
Hovering unsupported in the air, these fragrant flowers with their stalks turned inwards salute him by moving to the right when he stops.
When he, the Light of the world, moves on they follow; when he stops they stop. Not a single posture of the mighty All-conquering One do they miss.
Even if the disintegrating winds of the end of the world carried away this universe of three thousand worlds, they could not shake the canopy of flowers, much less carry it away.
The throng of devas in heaven, seeing the Exalted One all golden like the colour of the golden sugar-cane, exclaimed, “Behold the Dharma!”
The sky is draped with festoons of flowers; floods of flowers knee-deep sparkle on the earth, and in the air stands the canopy of flowers.
On all sides, to the accompaniment of music, exclamations of "Behold the Dharma" re-echo thro^tgh the city as the valiant man enters.
The clear notes of the swan, sparroiv, peacock and cuckoo, and the humming of bees are heard in Dlpavatl, mingling with the rattle of jewels in their caskets.
Then, Maudgalyāyana, the young brāhman Megha saw the exalted DTpamkara coming when he was yet some distance away. He saw that he possessed the thirty-two marks of a Great Man, and the eighty minor characteristics; that his body was radiant; that he was endowed with the eighteen special attributes of a Buddha; that he was strong with a Tathāgata’s ten powers, and gifted with the four grounds of perfect self-confidence. He was Hke a Naga, perfected in action, with his faculties turned inwards, with a mind not turned to external things; he was steadfast in dharma, with his faculties under control, with his mind calmed, having attained the perfection of the ideal self-control and tranquillity, and having himself well-guarded. He was like a Naga who had triumphed over the functions of his senses, who was transparent as a pool, not muddied, but pure and fair. He was good to look upon, lovely, of peerless birth, shining with a lovely radiance that extended a,yojana.
When he had seen all this, perception of the truth came to Megha and he exclaimed, “I, too, will become a Buddha in the world.” Then, Mahā-Maudgalyāyana, the young brāhman Megha recited these verses:—
It has taken a long time for the All-seeing One to appear in the world. It takes a long time for Tathāgatas to he horn. After a long time, too, my vow will he fulfilled, and I shaU become a Buddha. Of this I have no doubt.
Then, Mahā-Maudgalyāyana, the young brāhman Megha feeling a sublime exhilaration, a sublime joy and gladness, threw those five lotuses towards the exalted Dīpaṃkara, and they remained fixed as a bright veil covering the circle of Diparnkara’s head. The young brāhman girl Prakriti, also, threw her two lotuses, and these, too, stood suspended in the air.
Exalted Buddhas convince people by means of three miracles, the miracle of magic power, the miracle of mind-reading, and the miracle of instruction. The five lotuses thrown at the exalted Dīpaṃkara by the young brāhman Megha, those thrown by the young brāhman girl Prakriti, and those thrown by other people, stood over the Exalted One as a canopy of flowers so as to win power over men ready to be trained, and to bring joy and gladness to the young brāhman Megha. It was a canopy lovely and fair to behold, with four props, four entrances, and draped with festoons of fine cloth.
When Megha saw these lovely and bright lotuses standing all around over the radiant head of the Exalted One, joy and gladness arose in him as he became aware of his sublime thought. Putting his water-pot on one side, and spreading out his robe on the ground, he threw himself down at the feet of the Exalted One and wiped the soles of them with his hair. And then he conceived this thought:—
“Ah! May I too in some future time become a Tathāgata, an Arhan, a perfect Buddha, gifted with knowledge and con-duct, a Sugata, an unsurpassed knower of the world, a driver of tameable men, a teacher of devas and men, as this exalted Dīpaṃkara now is. vSo may I become endowed with the thirty-two marks of a Great Man, with his eighty minor characteristics, and with his radiant body. May I become endowed with the eighteen special attributes of a Buddha, strong with a Tathāgata’s ten powers, and confident with the four grounds of self-confidence, as this exalted Dīpaṃkara now is. So may I set rolling the incomparable wheel of dharma, as does now the exalted Diparnkara. So may I preserve a body of disciples in harmony. So may devas and men deem me worthy to be heard and believed. Having thus crossed, may I lead others across; emancipated, may I emancipate others; comforted, may I comfort others, as this exalted Dīpaṃkara now does. May I become this for the happiness and welfare of mankind, out of compassion for the world, for the sake of the great multitude, for the happiness and welfare of devas and men.”
Then, Mahā-Maudgalyāyana, the exalted Dīpaṃkara, aware of the young brāhman Megha’s great striving after the un-surpassed knowledge of a Buddha, aware of his store of the roots of goodness and of the vow of his heart, and knowing that he was without fault or defect, without blemish or scar, proclaimed that he would win the unsurpassed perfect enlighten-ment.” You will become, O young brāhman, “said he,”in the future, after an immeasurable, incalculable kalpa, in Kapilavastu, the city of the Sakyans, a Tathāgata of the name of Śākyamuni, an Arhan, a perfect Buddha, gifted with know-ledge and conduct, a Sugata, an unsurpassed knower of the world, a driver of tameable men, a teacher of devas and men, as I now am. You will become endowed with the thirty-two marks of a Great Man, his eighty minor characteristics and his radiant body. You will become gifted with the eighteen special attributes of a Buddha, strong with a Tathāgata’s ten powers, and confident with the four grounds of self-confidence. Having yourself crossed, you will lead others across; eman-cipated, you will emancipate others; comforted, you will comfort others; having won final release you will give final release to others, as I now do. So will you set rolUng the incomparable wheel of dharma. So will you preserve a body of disciples in harmony. So will devas and men deem you worthy to be heard and believed. And as I now am, you will become this for the welfare and happiness of mankind, out of compassion for the world, for the sake of the great multitude, and for the welfare and happiness of devas and men.
Immediately, Mahā-Maudgalyāyana, it had been proclaimed by the exalted DTpamkara that he would win the unsurpassed perfect enlightenment, the young brāhman Megha rose up in the air as high as a palm-tree, and, throwing his cloak over one shoulder, with joined hands outstretched he did obeisance to the exalted Dīpaṃkara and his disciples. And at that moment and instant this great earth trembled and shook violently six times. The devas of earth raised a shout and made their cries heard as they shouted, ” Now it has been proclaimed by the exalted Dīpaṃkara that this young brāhman Megha will win the unsurpassed perfect enlightenment. He will do so for the welfare and happiness of mankind, out of compassion for the world, for the sake of the great multitude, for the welfare and happiness of devas and men.”
Hearing the shout of the devas of earth, the devas of heaven, the Caturmaharajika devas, the Trāyastriṃśa devas, the Yama devas, the Tusita devas, the Nirmanarati devas and the Paranirmitava^avartin devas, at that moment and instant raised a shout that reached the devas in Brahma’s heaven, crying,” Behold, thus has this young brāhman Megha been proclaimed by the exalted Dīpaṃkara to win the unsurpassed perfect enlightenment. He will do so for the welfare and happiness of mankind, out of compassion for the world, for the sake of the great multitude, for the welfare and happiness of devas and men.”
Then a great radiance, immense and sublime, shone forth in the world. And all the intervals between the spheres, regions of blackness lapped in blackness, of gloom lapped in gloom, of eternal darkness, where the moon and sun, powerful and majestic though they are, with all their brilliance cannot make their brilliance penetrate, with all their light cannot exert their light, suddenly became suffused with this radiance. The beings who had been reborn in those spheres became aware of one another, (and cried) “Lo! there are other beings reborn here. Lo! There are other beings reborn here.” Now all those beings were for that instant, for that moment immersed in bliss. Even those reborn in the great hell Avīci excelled the splendour of devas, of Nagas, and of Yaksas. The realms of Mara were eclipsed, rendered lustreless, gloomy and joyless. They fell in fragments, here for one kos, there for two, there for three. They fell in fragments for yojanas. Their standards, too, fell, and wicked Mara was unhappy, discomfited, remorse-ful, tortured by an inward sting.
Spreading out his robe, and putting his water-pot on one side, he threw the lotuses he had in his ha^td, and fell down at the feet of the All-Wise.
The fragrant lotuses, ivhen they leave his hand, stand to form a flowery five-hued canopy for the exalted saviour of the world.
Hovering unsupported in the air, these fragrant flowers with their stalks turned inwards, saluted him by moving to the right when he stopped.
As the Light of the world moves on, they follow; they stop when he stops. They do not miss a single posture of the mighty All-conquering One.
Even if the disintegrating winds of the world’s end carried away the universe of three-thousand worlds, they could not touch this canopy of flowers, much less carry it away.
The throngs of devas in heaven, seeing the Exalted One all golden like the golden sugar-cane, exclaimed, “Behold the Dharma!”
Then the earth with ocean and sky quaked, and among the devas in heaven a wondrous shout went up when this prediction was proclaimed.
The Exalted One who carries high the banner of the unique good news, the sage Dtpamkara, has foretold of this Megha, "You will become a Conqueror.
“You will do this for the welfare and happiness of the worlds of men, of Brahmsi, of Sura and Asura. The desolate ways and the hells will fade away, the devas imll wax strong.”
^4 most incalculable kalpa ago there was a Master, named Dtpamkara, a light, a refuge, and a haven, a preacher of his own dharma, exalted, a prince of men.
He, in his wisdom having attained the highest good, confidently set rolling the wheel of dharma. Mindful, and firmly established in truth and dharma, he raised men out of their great fear and the rough places.
Megha saw the leader of the throng of recluses, Dtpamkara, who bore the bright marks of perfection. Calming his heart he worshipped the Conqueror, and as he worshipped he made his vow:—
“So may I live through this world as he whose mind is free of attachment lives. May I set rolling the incomparable wheel of dharma, the well-wrought wheel revered of devas and men.
“May I live for the sake of the world, and teach dharma to devas and men. So may I convert men as this Light of the world now does.”
A ware of his vow and seeing that he was free of all attach-ments, qualified in all respects, without fault, defect, blemish or scar, the wise Conqueror, in his discernment of what is good, proclaimed,
“Young Megha, in an incalculable kalpa hence you will become a Buddha. When you are a Sdkyan in Kapila-vastu, the abode of seers, then will you realise your vow.”
Megha sent another five-hundred pur anas to his master, and when he had presented them he related to Meghadatta all that had happened. “Thus did I,” said he, “honour the exalted Dīpaṃkara, and he proclaimed that I should win the unsurpassed perfect enlightenment. Let us two now go to the presence of the exalted Dīpaṃkara, live the holy life and join his assembly.”
Meghadatta replied, "As yet I have not mastered the Vedas, and so I cannot go.”
When the association of friendship is rudely shattered and destroyed, me^i become as driftwood which is scattered in pieces upon the great sea.
But Megha went and embraced the religious life with Dipam-kara. People like Megha, because of their friendship with what is lovely, after winning the favour of and worshipping innumerable countless thousands of koṭis of Buddhas and their companies of disciples, and after worshipping countless koṭis of nayutas of Pratyekabuddhas, experience the happiness that is attainable by devas and men, until finally they awake to the unsurpassed perfect enlightenment . For he who has listened to the Driver of tameable men prays that he may not again go and grasp at material form and the substratum of existence.
But all Meghadatta said was, “This young brāhman Megha is much too ready to bow his head.” And he was not at all thrilled at hearing news of the Buddha from the young brāhman Megha. Through consorting with bad friends, he went on to commit the five crimes that bring immediate retribution.
He fell in love with another man’s wife whom he visited early and late. Her mother, out of love for her child, tried to keep him away, fearing lest the husband should take him for an adulterer and kill him.
The impassioned man does not know moral good, nor does he see dharma. When passion overcomes a man, he becomes blinded.
Meghadatta killed the mother, and then went to his mistress, and in his infatuation laughingly told her what he had done. “I love you so much, “said he,” that for your sake I killed your mother. “The woman was horrified, and replied,”Do not come to me any more.”
He next became infatuated with his step-mother. She told him, “Go and kill your father, and you shall be my husband.” So he murdered his own father.
He was shunned in the neighbourhood, and his friends and relatives avoided him. From that neighbourhood he went to another place, saying, "No one will know me here. " Now to that place there came, in the course of his wanderings through the provinces, a monk who was a client of his parents, and an arhan of great power. This monk saw his patrons’ son there.
But when Meghadatta in his turn saw the monk he became apprehensive, and said,” This monk must not be allowed to cause me any trouble here. " And he murdered the monk and arhan.
Then he embraced the teaching of him who was the perfect Buddha of the time. But when he had done so he caused dissension in the commimity, and wounded the Buddha till the blood ran.
For committing these five crimes he was reborn in the great hells. In the course of a long period of time he passed through one life after another in the eight great hells and in the sixteen secondary ones. When the exalted Śākyamuni awoke to the unsurpassed perfect enlightenment and set rolling the wheel of dharma, Meghadatta came to life in the great ocean as a fish named Timitimingila, many hundred yojanas in length.
When the layman Thapakarni with five-hundred companions sailed in his ships towards that part of the ocean where the hungry sea-monster dwelt, there it was with its mouth gaping wide in readiness for food. The vessels of Sthapakarnika the layman came to the very spot where the monster was. Lifting its jaws out of the water the monster said to him, “Layman, these vessels are doomed to the infernal regions. Do what you have to do, for your life is over.”
The sailors call on the gods, each ship invoking its own. Some invoke Siva, others Vaisravana, others Skandha, others Varuna, others Yama, others Dhritarastra, others Virudhaka, others Virupaksa, others Indra, others Brahma, and others the gods of the sea. At length the venerable Piirnaka observes and sees the layman Sthapakarnika and his five-hundred companions in their distress. He rose up from Mount Tunda-turika and came flying through the air until he stood hovering over the vessel of Thapakarni on the sea. And all the five hundred merchants, stretching out their joined hands, stood up and cried,” Lord, lord, we turn to thee for salvation.”
The wise man repHed, “I am not the Exalted One. I am but a disciple of his. Do you all with one voice cry out, ‘Homage to the Buddha.’” And all the five-hundred merchants cried out “Homage to the Buddha.” The sound of the Buddha’s name reached the ears of Timitimingila, and this sound which he had heard an immeasurable incalculable kalpa before when the young brāhman Megha had mentioned the name of the Buddha Dīpaṃkara, came to him again when he was in the form of the fish Timitimingila in the great ocean.
The sound of the Buddha’s name is not unavailing. And now, in the form of Timitimingila, Meghadatta thought, "A Buddha has appeared in the world, whilst I am fallen into a state of woe. " Deeply moved he shut his jaws again, and just because he had called to mind the Buddha’s name he died of hunger. Immediately after his death he was reborn in the great city of Sravasti, in a family of brāhmans. There was he born and grew up to be a young lad.
As it has been said by the Exalted One, “I declare, monks, there is no other cause but karma.”
Now the name of Dharmaruci was given to this young lad, and when he grew up he embraced the teaching of the Exalted One. By application, endeavour and exertion he attained the three stages of knowledge and the six super-knowledges 2, and realised the mastery of the powers. Three times daily did he repair to the Exalted One to bow at his feet, and each time the Exalted One reproved and reminded him, saying, "It is a long time, Dharmaruci, it is a very long time, Dharmaruci.”
And Dharmaruci always replied,” Just so, Lord, just so, Sugata. It is a long time. Lord, a very long time, Sugata.”
The monks in perplexity inquired of the Exalted One, saying, “Three times a day does Dharmaruci come to the Exalted One and the Exalted One says, ‘It is a long time, Dharmaruci, it is a very long time, Dharmaruci.’ And Dharmaruci always replies, ‘Just so, Lord, just so, Sugata. It is a long time. Lord, a very long time, Sugata.’ Now we. Lord, do not understand the meaning of these words.”
The Exalted One explained in detail to these monks the course of events since the tim.e of Dīpaṃkara, “and,” he added, “I was the young brāhman Megha, and Dharmaruci here was Meghadatta.”
“Thus, monks, not in vain is the sound of the Buddha’s name. It persists until all ill ceases.”
Then Dharmaruci, the elder, approached the Master and bowed at his feet. The Master said, "It is a very long time, Dharmaruci.”
“It is a very long time, Guide of the world, “says Dharmaruci in reply to the Master, and the Conqueror, though he knows, asks him, “Why do you say, ‘It is a very long time’,?”
Dharmaruci replies, “Of yore I was the fish Timitimingila in the sea, extremely weak from hunger, and foraging for my food.
"Many nayutas of creatures had found their way into my maw, when there came along five-hundred merchants, in their ships.
“When the vessels came my way all the merchants, distraught with terror at the peril they were in, with one voice called out, ‘Homage to the Buddha, to the Dasabala.’
“Hearing the sound of the Buddha‘s name, unheard of by me before, I was gladdened, thrilled and uplifted in heart, and I hurriedly closed my mouth.
“Nayutas of beings reborn as beasts heard these five-hundred merchants, and through the sound of the Dasabala‘s name I raised myself out of my state of woe.
“Lord, it was through this meritorious act of mine that I won my present human state. It, was as the fruit of this good conduct that I came to be called Dharmaruci.
“By that same cause, Self-becoming One, not long after I had become a monk under thy teaching, I shed my lusts and became an arhan.
“Having gone through an endless round of rebirths for koṭis of nayutas of kalpas, I called to mind the Sugata, and exclaimed, ‘At long last, Benefactor of the world.’
“At long last my dharma-eye is cleared, my doubt of dharma is dispelled. Long did I dwell in the dark dungeon of folly, in states of woe.
“By this merit of mine, the darkness was dissipated, and passion and hatred were suppressed. And here at length is this birth of mine free of any residual basis of another life, with the stream that is a conduit to further existence completely dried up.
“Great then was the fruit for Timitimingila of his hearing the Buddha’s name. Who, then, Lord, would not produce that immortal sound?
”Ow must therefore rid oneself of the five hindrances" which are the shackles of the heart, and listen to the Buddha’s voice, fully realising how rare a thing it is.
“Hard is it for men to win deliverance from the jungles of unreal forms. But Buddhas appear, and then will come faith and release.”
Here ends the history of Dīpaṃkara in the Mahavastu-Avadāna.
After that auspicious kalpa, an infinite, immeasurable, incalculable kalpa afterwards, Mahā-Maudgalyāyana, there appeared next after Dīpaṃkara the Tathāgata, Arhan and perfect Buddha named Mangala. And when Mangala was the perfect Buddha the span of man’s life was a hundred thousand koṭis of years.
Mangala held three assemblies of his disciples. In the first assembly there were one hundred thousand koṭis of disciples, all arhans who had destroyed the āśravas, who had kept the observances, who had their minds liberated by perfect knowledge, whose fetters binding them to existence were utterly decayed, and who had reached their goal. The second assembly consisted of ninety koṭis of disciples, all arhans who had destroyed the āśravas, who had kept the observances, who had their minds liberated by perfect knowledge, whose fetters binding them to existence were utterly decayed, and who had reached their goal. The third assembly consisted of eighty koṭis of disciples, all arhans who had destroyed the āśravas, who had kept the obser-ances,who had their minds liberated by perfect knowledge, whose fetters binding them to existence were utterly decayed, and who had reached their goal.
Again, Mahā-Maudgalyāyana, the perfect Buddha Mangala had a pre-eminent and noble pair of disciples, named Sudeva and Dharmadeva, the former eminent for his wisdom, the latter for his magic power. He had a nun named Sivali, and a leading female disciple named Asoka, the former eminent for her wisdom and the latter for her magic power. He had an attendant monk named Palita. His bodhi tree was the iron-wood tree. His city was called Uttara, and it extended twelve yojanas east and west and seven yojanas south and north, and was surrounded by seven golden ramparts with golden roofs. It was encircled by seven long lakes shining and sparkling with the seven hues of gold, silver, pearl, beryl, crystal, coral, and ruby. These lakes had stairs leading down to them of two precious substances, gold and silver. The steps of these stairs were of the four precious substances, gold, silver, pearl and beryl. These lakes were covered with lotuses, blue, red and white, of fragrant smell. They were shaded bj trees of these kinds, to wit, the mango, the rose-apple, the bread-fruit, the lakuca, the bhavya, and the pdlevata. On the shores of these lakes, again, were beds of land and water plants, to wit, atimaktaka, campaka, jasmine, vdtuskdra, blue water-lily, and damanaka, flowers culled by devas.
Again, Mahā-Maudgalyāyana, the city of (Jttara was surrounded by seven rows of palm-trees — in general the description of the royal city of Dipavati can be applied to it.
The perfect Buddha Mangala’s father, named Sundara, was a noble and a universal king. His mother was the queen named Sin.
At that time, Mahā-Maudgatyayana, I was a Naga king, named Atula, one who had done good deeds and had great authority and a store of outstanding merit. I venerated, honoured, revered, and worshipped the exalted Mangala and his community of disciples, gave him a suit of garments, and made my vow to win enlightenment. The Exalted One proclaimed of me,” In an immeasurable, incalcu-lable kalpa in the future, you will become a Tathāgata named Śākyamuni, an Arhan, a perfect Buddha.”
After Dtpamkara came a Leader named Mangala, who dispelled the darkness in the world and lit his torch of dharma.
Matchless was his radiance beyond other Conquerors. He shone forth with his thousand rays, outshining the radiance of a koti of suns.
And this Buddha expounded the four ultimate truths, and men, imbibing this essence of truth, dissipated the great darkness.
When he had awakened to the unsurpassed enlightenment there was first a conversion of a hundred thousand koṭis at the first preaching of dharma to the devas.
When … then the Buddha beat the peerless drum of dharma.
Again, when he expounded the Four Truths in the second assembly of devas, there was a second conversion of ninety koṭis.
When Sundara, the universal king, accepted Buddha and the dharma, the perfect Buddha beat the peerless drum of dharma.
Sunanda’s subjects were ninety koṭis of men. All these without exception became disciples of the Buddha.
When he again expounded the Four Truths in a third assembly of devas there was a third conversion of eighty koṭis.
When the layman Uttara accepted the Buddha’s teaching, then the perfect Buddha beat the peerless drum of dharma.
Uttara’s subjects were eighty koṭis of men, and all these without exception became disciples of the Buddha.
The great seer Mangala held three assemblies of disciples, who were rid of the asravas, passionless, calm, and austere.
The first assembly consisted of a hundred-thousand koṭis, the second of ninety, and the third of eighty.
At that time I was a Ndga king, nam.ed A tula, enjoying great prosperity and possessing an outstanding store of merit.
To the accompaniment of the celestial instruments of the Ndgas I sang the praises of the great seer Mangala, gave him garments, and came to his refuge.
He, Mangala, the Buddha, the Guide of the world, pro-claimed of me, "In an immeasurable kalpa hence you will become a Buddha in the world, in the happy flourishing city of the Sdkyans, Kapilavastu.
“The mother who will hear you will he called Maya. Your father will he a Gotama, named Suddhodana.
“Kolita and Upatisya will he your chief disciples; Ksemd and Utpalavarnd your chief nuns.
“Your attendant will he named Ananda, and your bodhi tree will he that noble tree, the holy fig-tree.”
When I heard this prediction hy the great seer Mangala, I exerted my energy and made my mind steady with the resolve never, as I fared along, to ahandon the ways of enlightenment.
Uttara was the name of the great seer Mangala’s city, Sundara the name of the noble, his father, and Sirikd his mother’s name. Sudeva and Dharmadeva were the great seer Mangala’s chief disciples, Slvdll and Asokd his chief female disciples.
His attendant was named Pdlita, and his bodhi tree was the hlossoming iron-wood tree.
The great seer had a brotherhood of a hundred thousand koṭis, and while on earth the great hero led across a great multitude.
He led across a great multitude hy spreading his teaching abroad, shining bright as fire or the newly-risen sun.
As it is not possible to count the waves of the ocean, so is it not possible to count the sons of the Exalted One.
And now the blessed Buddha, the true dharma, and the noble company of his disciples all are wholly gone. Are not all existing things vanity.^?
Here ends the history of Mangala in the Mahāvastu-Avadāna.
Here begins the story of the sunshades.
On the slopes of the Himalayas there dwelt a YaksiniI named Kundala, who in two successive years gave birth to five hundred sons, and when she had begotten these thousand sons she died. These sons were sent to Vai.4alP to rob it of its strength, and when they came there they robbed men of their strength.
There are two kinds of disease which are produced by demonic agency, mandalaka and adhivdsa. The plague mandalaka, when it attacks a family, does not spare anyone, but carries away everybody. The plague called adhivdsa attacks a whole district.
Now the people of Vaisali were stricken with the adhivdsa and many died. They prayed to one deva after another, and they wondered who would come and relieve the affliction of the people of Vaisali. They sent for Kāśyapa Pdrana, saying, “Come, a demonic plague has broken out among the people of Vaisali. If you come, it will be allayed.”
Kas3^apa Purana came to Vaisali but failed to allay the plague. And the people reflected, “Kāśyapa has come, but the demonic plague has not been allayed.”
Then they sent for Maskari GosaHputra, but when he came, he, too, could not allay the demonic plague. They sent for Kakuda Kātyāyana, but he again, when he came, was not able to allay the plague. They sent for Ajita Kesakambala, but he again, when he came, could not allay the plague. They sent for Safijayin Verattiputra, but he again, when he came, could not aUay the plague. Finally, they sent for Nirgrantha Jfiatiputra, but no more could he, when he came, allay the plague.
Now some dead kinsmen of these people of Vaisali had been reborn among the devas, and some of these called to the people of Vai§ali saying,” Those who have been summoned by you are not experts; they do not speak as experts, nor are they able to allay the demonic plague that rages among the people of VaisalT. Now here is the Buddha, the Exalted One, who has appeared after incalculable kalpas, an Arhan, perfectly enlightened, who is possessed of the insight that comes from perfect knowledge, who has great magic power and great majesty, who is all-knowing and all-seeing. When-ever he stays in a meadow on the outskirts of a village, all disease and strife, all riot, calamity and trouble in that village are stayed. Summon him, and when he comes the demonic plague that rages among the people of Vaisali will be aUayed".
He dwells, the fair offspring of the lotus-like womb, in Rdjagriha’s fair citadel. By him who has vanquished all the lusts, all unhappy strife is quelled.
To whatever stricken village, town or city the Golden One comes, he there quells troubles, as a heavy shower of rain lays the dust.
Fetch him whose beauty is radiant, whose splendour is golden, whose countenance is genial as the sun at noontide, who is sweetly redolent of virtue. Thus will the plague be stopped.
Now at Vaisali there was a certain Licchavi named Tomar a, a courtier who was learned and had a great following and retinue. The people sought hun and despatched him with the injunction: “Go to Rājagṛiha, where the exalted Buddha is staying. He is staying there at the invitation of ^reniya Bimbisara. When you come to him offer him and his company the homage of the Licchavis of Vaisali. Inquire after his health, well-being, ease and comfort. Speak to him thus, Lord, among the Licchavis of Vai^ali there has broken out a demonic plague, and many thousands have fallen on mis-fortune and distress. Well would it be if the Exalted One who is beneficent and benevolent would come and bring mercy to Vaisali’.”
Tomara obeyed the Licchavis, and with a fitting escort riding in fine carriages left the city of Vaisali and set out for Rājagṛiha. He reached that city, entered it, and proceeded to the (place called) Kalandakanivapa in the Bamboo Grove, in order to see, approach and worship the Exalted One.
Now at that time, on the holy day, the fifteenth day, the day of the full moon, the Exalted One was preaching the dharma which is lovely in the beginning, in the middle, and in the end, to five hundred monks and several thousands of other people, and proclaiming the holy life which is entirely perfect, pure and clean. Tomara the Licchavi, after proceeding in his carriage as far as the ground allowed, alighted and set out on foot to where the Exalted One was. But he was not able to make his way through the great crowd which was gathered there and reach the Exalted One. So, throwing his robe over one shoulder, he held out his joined hands towards the Exalted One, and addressed him in verse:—
“On the pure holy fifteenth day the seers, with Sakra, lord of the Three-and-Thirty devas, gather to worship thee. By these art thou honoured, thou who hearest what others cannot hear.
“Shining forth thou fillest with thy radiance the farthest ways. Thou dost refresh all this multitude with thy teaching of the dharma as the great cloud refreshes the earth with water.
“When they hear thy words, sweet as pure honey, great seer, and hear them in mind, they hold out their joined hands in adoration and praise, saying, ‘We come to thy refuge, thou who hear est what others cannot hear.’ And they receive thy acceptance and welcome.
“Here, Lord, am I with the Tomaras who full of faith come to thy refuge, and who, thus zealous for the teaching of the Sugata, will make an end of birth and death.”
When these verses were concluded the great crowd made way, and Tomara the Licchavi went up to the Exalted One, bowed at his feet, and said to him, “Lord, the Licchavis of Vaisali, young and old, the people within Vaisali and those without, salute the Exalted One and his disciples. They inquire after his ease and comfort, and bid us say, ‘In Vaisali, Lord, a demonic plague has broken out, and many thousands have fallen on misfortune and distress. The Exalted One is merciful and compassionate towards the worlds of devas and men. Well would it be if the Exalted One would come to Vaisali and bring mercy to its people’.”
The Exalted One replied, “O Tomara, the Tathāgata is staying here by invitation of king Sreniya Bimbisara. Go and ask his permission.”
Tomara the Licchavi bowed at the feet of the Exalted One, and after saluting him and his disciples three times from the right, he set out for Rājagṛiha. There he went to king Sreniya Bimbisara, and, after greeting him well and truly, said, " Your majesty, in Vaisali a demonic plague has broken out, and many thousands are fallen on misfortune and distress. Six experts came in answer to our summons, namely, Ka^yapa Purana, Maskarin Gosalin, Ajita Ke^akambalin, Kakuda Kātyāyana , Saiijayin Verattikaputra, and Nirgrantha Jfiatiputra. But the demonic plague among the people of Vai^ali was not allayed by their coming.
“Then, your majesty, the devas announced to the Licchavis: Here is this Buddha, the Exalted One, who after an incalcul-able kalpa has appeared in the worlds of devas and men with the majesty of dharma. He is a shelter, a protection, a refuge, and a relief for the worlds of devas and men, a deva above all devas, a teacher of devas and men, of Nagas, of Asuras, of Yaksas, of Raksasas, of piśācas, and of Kumbhandas. Whenever he comes to a field bordering a village every disastrous plague is checked by the influence of the Buddha, the dharma and the Sangha. Fetch him, and when he comes the demonic plague among the people of Vaisali will be allayed.’ Well would it be, your majesty, if you granted permission to the Exalted One to go to Vaisali and bring mercy.”
Thus addressed, King Sreniya Bimbisara said to Tomara the Licchavi, "If, O son of Vasistha, the Licchavis of Vaisali will march out in procession as far as the boundary of their own territory to meet the Exalted One on his way from Rājagṛiha to Vaisali, just as I shall escort him as far as the boundary of mine, then I shall allow the Exalted One to go from Rājagṛiha to Vaisali.”
Then Tomara the Licchavi, in obedience to King Sreniya Bimbisara, sent messengers to the assembly at Vaisali to report: “sons of Vasistha, thus does King Sreniya Bimbisara say to Tomara the Licchavi.” These messengers in obedience to Tomara the Licchavi went to Vaisali and reported to the assembled Licchavis: “Thus, O sons of Vasistha, does King Sreniya Bimbisara answer Tomara the Licchavi: If the Licchavis of Vaisali will march out in procession as far as the boundary of their territory to meet the Exalted One on his way from Rājagṛiha to Vaisali, just as I shall escort him as far as the boundary of mine, then I shall allow the Exalted One to go from Rājagṛiha to Vaisali ’.”
When this had been said, the Licchavis of Vaisali replied to the messengers, “Thus, O sons of Vasistha, must King Sreniya Bimbisara be told on behalf of the Licchavis: ‘Your majesty, the Licchavis of Vaisali will march out as far as the boundary of their territory to meet the Exalted One’.”
The messengers in obedience to the assembly of the Licchavis returned to Rājagṛiha and reported to Tomara. And Tomara the Licchavi, complying with what the messengers said, went to King ^reniya Bimbisara and said to him, “Your majesty, the Licchavis of Vaisali will march out to meet the Exalted One. If it please you, allow the Exalted One to go to Vaisali and bring mercy.”
King ^reniya Bimbisara then allowed the Exalted One to go to Vaisali, and his ministers were bidden to prepare carefully the road from Rājagṛiha to the banks of the Ganges and have it made like a chequer-board, level and even, like the palm of the hand, with an awning stretched over it, carpeted with bright cloth, draped with festoons of fine cloth, well-scented, sprinkled and swept, and strewn with flowers. “Make,” said he, "a pontoon bridge over which the Exalted One and his disciples shall cross the Ganges on their way to Vaisali. At intervals of half a yojana have tents provided with a supply of food and drink, beds and every amenity for the Exalted One and his disciples, so that he and his monks may travel in comfort from Rājagṛiha to Vaisali.”
The desires of devas are fulfilled by the thought of their minds; those of kings by the word of command; those of rich men are fulfilled without delay, and those of the poor by their own exertions.
So the king commanded, and his ministers prepared every-thing in accordance with his command.
The Exalted One set forth with his company of monks. King Sreniya Bimbisara, with his chariots and troops, his queen, his son, his ministers and his court, carrying five hundred royal sunshades girt with festoons of fine cloth, with flags and banners flying, in great royal pomp, magnificence and splendour escorted the Exalted One on his way to Vai^ali, halting at intervals of half a yojana, until he came to the boundary of his domain on the banks of the river Ganges.
The Licchavis of Vaisali heard in what manner King ^reniya Bimbisara was escorting the Exalted One on his way from Rājagṛiha to Vaisali. And when they had heard they in turn carefully prepared the road in their own domain from Vaisali to the banks of the Ganges, and had it made even and level like a chequer-board, like the palm of the hand, sprinkled and swept, strewn with garlands of flowers, with an awning stretched over it, carpeted with bright cloth, draped with festoons of fine cloth, and well-scented. Here and there they placed mimes, dancers, athletes, wrestlers and musicians. At intervals of half a yojana they made provision of tents, with a supply of couches, drink and food for the Exalted One and his company of disciples. Within Vaisali they yoked eighty-four thousand chariots, nay, twice eighty-four thousand chariots, which were beflagged and merrily rattling, garlanded with pretty flowers, and carrying sunshades, banners and pennants. Having each moimted his own fine chariot with a fragrant garland in his hand, in great regal pomp and magnificence, and to the accompaniment of the great multi-tude’s concerted roar of cries and bravos, the sound of drums, tabours, cymbals, and trumpets, they went forth from the city of Vaisali as far as the river Ganges to meet the Exalted One and to do him honour.
Now this was the manner of their array. There were Licchavis with dark-blue horses and chariots, dark-blue reins and whips and staves, dark-blue garments, decorations, turbans and sun-shades, dark-blue insignia of swords, jewels, shoes and fans.
This has been described in verse ^:—
Dark-blue horses and chariots, dark-blue reins, whips, and turbans; five dark-blue insignia, and dark-blue garments and decorations.
There were Licchavis with yellow horses and chariots, yellow reins, whips and staves, yellow garments, decorations, turbans and sunshades, yellow swords, jewels and shoes.
This has been described in verse:—
Yellow horses and chariots, yellow reins, whips and turbans; five yellow insignia, yellow garments and decora-tions.
There were Licchavis with crimson horses and chariots, crimson whips and staves, crimson garments and decorations, crimson turbans and sunshades, crimson insignia of jewels, shoes and fans.
This has been described in verse:—
Crimson horses and chariots, crimson reins, whips and staves, five crimson insignia, and crimson garments and decorations.
There were Licchavis with red horses and chariots, red whips and staves, red garments and decorations, red turbans and sunshades, and red insignia of swords, jewels, shoes and fans.
This has been described in verse:—
Red horses and chariots, red reins, whips and staves, five red insignia, and red garments and decorations.
There were Licchavis with white horses and chariots, white whips and staves, white garments and decorations, white swords and white insignia of jewels, shoes and fans.
This has been described in verse:—
White horses and chariots, white reins, whips and staves, five white insignia, and white garments and decorations.
There were Licchavis with tawny horses and chariots, tawny reins, whips and staves, tawny garments and decorations, tawny turbans and sunshades, tawny swords, and tawny insignia of jewels, shoes and fans.
This has been described in verse:—
Tawny horses and chariots, tawny reins, whips and staves, five tawny insignia, and tawny garments and decorations.
There were Licchavis with mottled horses and chariots, mottled reins, whips and staves, mottled garments and decora-tions, mottled turbans, sunshades and swords and mottled insignia of jewels, shoes and fans.
This has been described in verse:—
Mottled horses and chariots, mottled reins, whips and staves, five mottled insignia, and mottled garments and decorations.
There were Licchavis with golden sunshades mounted on elephants caparisoned in varied adornments. There were Licchavis in golden palanquins decked out with jewels of all kinds, in beflagged golden chariots moving with a merry sound and carrying arrows and axes, sunshades, banners and stream-ers. In such pomp, array, and circumstance, with such regal power, magnificence and splendour did the Licchavis of Vai^ali, accompanied by Gosringi and Amrapalika and the people generally, go forth with twice eighty-four thousand carriages as far as the banks of the Ganges to meet the Exalted One.
When the Exalted One, on the other bank of the Ganges, had instructed, gladdened, and thrilled King Sreniya Bimbisara and brāhmans from Magadha with talk about dharma, and had established eighty-four thousand brāhmans of Magadha in the comprehension of it, he looked towards the Licchavis of Vaisali and addressed his monks.
“Monks,” said he, " you did not see the devas of Trayas-trirnsa when of yore they set out from their city of Sudarsana to their pleasure-garden. So now look at the Licchavis of Vai^ali. And why? Because, monks, it was with just such magnificence as theirs that the Trāyastriṃśa devas marched forth from the city of Sudarsana to their pleasure-garden.
Kinsmen who dwell in peace with one another enjoy prosperous and sound government. And so the Master, when he was among the Licchavis, compared them to the devas. Though they were not seen on that past occasion, such was the array of the Trāyastriṃśa devas when they came to the pleasaunce as is now the magnificence of the Licchavis.
Carrying golden sunshades, some on elephants, others in golden palanquins, and others in golden chariots, the Licchavis march out to the meeting.
All gather together with their kinsmen, young, middle-aged and old, decked out in crimson garments, and in glittering array march out to meet the Exalted One.
By this time pontoon bridges had been thrown across the river Ganges, by King Sreniya Bimbisara, by those from within Vaisali , by those from without, and by the Nagas of the Ganges, the Kambalas and the Asvataras (each party saying),” The Exalted One will cross by ours,”
GosringI, by the mouth of a parrot, invited the Exalted One and his company of disciples to a meal on the morrow. The Exalted One silently intimated his consent, and through the Buddha’s power the parrot understood the Exalted One’s silent intimation of his consent. The bird bowed at the feet of the Exalted One and took leave of him and his company of disciples after saluting them from the right. It then returned to the lady Gosringi and said to her, “In your name I invited the Tathāgata, the Arhan, the perfect Buddha and his company of disciples to a meal on the morrow, and he silently accepted.” The Exalted One stepped on to a bridge of boats. King Sreniya Bimbisara saw the Exalted One on his bridge. Those from within Vaisali saw the Exalted One and his company of disciples on theirs; those from without Vai^ali saw them on theirs, and the Kambalas and Asvataras, the great Nagas of the Ganges, saw them crossing by their bridge.
When the Kambalas and the Asvataras of the Ganges saw the five hundred sunshades of King ^reniya Bimbisara and the five hundred sunshades of the people of Vaisali, they too held up five hundred sunshades for the Exalted One as he crossed the river. The Yaksas also held up five hundred sunshades, as did the Caturmaharajika devas. An exquisite sunshade was held up by the deva Sunirmita. Five hundred sunshades were held up by the Paranirmitavaśavartin devas, five hundred by the Four Great Kings and five hundred by the Tray ast rim sa devas. A sunshade was held up by Sakra, lord of the devas, by the deva Suyama, and five hundred sunshades by the Tusita devas. The deva Santusita held up an exquisite sunshade. Five hundred sunshades were held up by the devas of Brahma’s world, and an exquisite one by Great Brahma himself. The Śuddhāvāsa devas held up five hundred sunshades for the Exalted One as he crossed the Ganges, and a Mahesvara deva held up one. By whom could these thousands of sunshades carried by devas and men for the Exalted One be exceeded?
Scions of kings faithful in the daily performance of religious duties deserve the svmshade. He deserves it, too, this illustrious valiant man.
Those brave men deserve it who, victorious over foreign foes, wield invincible sovereignty… . ■
How then does not the Exalted One deserve hundreds seeing that he has vanquished all the lusts so that none remains, and vanquished Namuci, too, and his hosts?
Carrying the five hundred sunshades which shone like tremulous stars, glittered like stars, and were of matchless brilliance, with handles bejewelled with beryl,
King Bimbisdra followed behind the Dasabala. And the Exalted One with his host went on towards the land of the Vajjis.
Stepping on the bridge of boats the Exalted One crossed the water, and there on the other side were throngs of Licchavis holding up five hundred sunshades.
Then when they saw the mighty lord, the Ndgas who have numerous dwelling-places in the mountains and those whose home is the Ganges held up five hundred sunshades.
Powerful and brilliant Yaksas who wander the paths of earth and have numerous abodes therein, and A suras, too, joyfully held up five hundred sunshades.
There, also, rejoicing devas held up five hundred sunshades with flowing garlands, and having the fair beauty of the full moon,
While the Four Guardians of the world, with joyful hearts and free of pride and conceit, laid the dust raised by the dancers, and held up five hundred sunshades for one who is the equal of him who bears the earth.
And he, the lord of the Three-and-Thirty devas, held up for the foremost in all the world a sunshade that was a network of gold and jewels with a well-wrought garland of red flowers.
Suydma, too, came up to the lord of the Ydmas, who is adored by Yama, Varuna and Ndga, and held up a sunshade for him who moves with the speed of a storm-cloud, a sunshade yellow like the autumn rain-cloud.
A dweller in Tusita, again, who was rid of delusion, assumed the grossness of corporeal form and came and devotedly held up a sunshade for the Exalted One.
The deva Sunirmita held up a sunshade with its handle well-fashioned of beryl, its ten hundred ribs of gleaming coral, and its covering of flowers in bloom.
A Paranirmitavaśavartin deva fashioned for him who is extolled in the three worlds a sunshade covered with a weight of gold, with hanging garlands of clustered gems.
With devoted mind Brahma held up a sunshade like the moon for him whose heart is as clear as the path of the wind, for the crusher of his opponents.
A Mahesvara deva, again, held up for him who fully deserved it a sunshade made of the seven precious substances, adorned with festoons of celestial flowers.
Thus was this great throng of Kdmdvacara devas assembled by their great lord, the ruler of Suras, to do homage to him whose strength is matchless.
The Exalted One conjured up as many Buddhas as there were sunshades. They who held the sunshades did not see one another’s Buddha, and each thought,” Under my sunshade there stands the saviour, the Sugata, the standard-bearer. " Through the Buddha’s power devas and men beheld the abode of the highest of the devas.
Then the Exalted One, the moon-like man, conjured up by magic these many Buddhas. The Exalted One rnude them appear, but the crowd did not see one another’s Buddha.
In the aerial abodes of the highest devas the Buddhas of the ten powers make the serene heaven bright as a sacrificial post glittering with jewels.’
All are of golden colour, all endowed with the thirty-two marks of excellence, all are like a mass of gold, all move like stately elephants.
All are gracious in their ways, and their web of radiance is resplendent; all possess infinite virtue, all are creators of joy.
Devas and men, seeing the sky made resplendent by the Daśabalas, are greatly stirred by elation and utter shouts of Ha! Ha!
They move on in a vibrant loud-murmuring throng, and from the sky they release a cloud of fragrant powdery dust.
When they saw this magical miracle of the creation of Buddhas by the Exalted One, the devas paid him exceeding great homage. They showered on and over the Exalted One flowers of the coral-tree, of the great coral -tree, of the karkdrava, of the great karkdrava, of the rocamdna of the great rocamdna, of the bhisma, of the great bhtsma, of the samanta-gandha, of the great samantagandha, and of the pdriydtraka, flowers of gold and silver, powder of the sandal-wood tree, of the aloe-wood tree, and of the kesara. All around for six yojanas and to the depth of a man’s knees there is a flood of celestial sweet-smelling powder.
The monks asked the Exalted One, “What is this majesty, lord, for which these thousands of sunshades are held up by devas, Nagas and kings? Is it the majesty of deva, or of Naga or of Yaksa?” The Exalted One repHed, “Monks, this majesty appertains to the Tathāgata as a result of his righteousness in former lives. If the Tathāgata in the course of his many lives were not to awaken to the supreme perfect enlightenment, he would rule as many kingdoms of a universal king as there are sunshades here for the Exalted One. But, as it is, for the Tathāgata who has perfect virtue through the extinction of sin there will be utter passing away.”
Then the Exalted One said to the venerable Vagina/” Let there come to your mind, Vagisa, the recollection of a former association of yours with the Tathāgata.”
“So be it, lord, " replied the venerable Vagisa, and in obedience to the Exalted One he on that occasion recited these verses:—
“Once upon a time there was a Master, a brāhman who had nothing to fear, being immune from rebirth, a brāhman perfected in the holy life.
“Seeing men in misery and consigned to states of wretched-ness, he set rolling the wheel of dharma, and shed abroad an incomparable light.
“When he had set rolling the wheel of dharma and shed abroad that incomparable light, he passed utterly away, a perfect Buddha, a great seer, with all possibility of rebirth extinct.
“For him his disciples who had naught to fear and his most advanced and well-trained students erected a tope to perpetuate his fame.
“Noble, priest and commoner paid homage to the great seer foregathering there in motley garlands for dance and music and song.
“And then the brāhman who was the wise parent of the Buddha thought, ‘What now if I were to make a canopy, fair and white, and studded with gems?’
“When he had raised this spotless canopy over the lofty tope, the father shed tears and paid homage to his son.
“Having performed this lovely deed in praise of the Buddha, the brāhman died, as is the lot of those that are born.
“As a result of that act, during eighty kalpas of the world’s dissolution and evolution he experienced no rebirth into evil states. Such was the fruit that canopy bore.
“When he was reborn among men, he then ruled in righteousness as a universal king on earth, triumphant and mighty.
“He was a noble, possessing divers domains and a large retinue. He was honoured with a white sunshade which ensured his comfort.
“When he passed hence he was reborn in the deva-world, as the foremost of devas, worshipped by the body of the devas.
“Thus worshipped by the throng of devas and clothed in the garb of sovereignty, he enjoyed while living there also the reward for the white canopy.
“Supreme of devas was he, and supreme of men, universally supreme of devas and men.
“Leaving that existence wherein he was supreme of devas and men, he passed into his last existence , and became a perfect Buddha, a seer, with the possibility of rebirth extinct.
“It was he who discovered the way that leads to the cessation of ill, and the winning of which makes an end of suffering.
“All the Buddhas of the past acknowledge" him to be the valiant and the glorious one; all those who like him were virtuous and wise acknowledge him to be the supreme of Buddhas.
“All the Buddhas who have been here on earth from time to time without a doubt pass on to the state of bliss, thereby winning the reward of their own karma.
“Thou wert that wise brāhman, and I was thy pupil, I who have been urged by thee, valiant one, to call to mind a previous birth.”
“Verily, so was it as you say, Vdgtsa. I was the brāhman then, and you, friend, my pupil,
“You, who have been urged by me to call to mind a previous birth. Therefore men should offer banner and flag and white canopy.
“They should set railings round the topes and put thereon the mark of the out-spread hand. Well does this conduce to the conferring of rich merit.
“This and whatever other honour is paid to the Buddha, all becomes productive, fruitful, and leading to immortality.
“For I know of no worship here on earth equal to this, much less superior to it. I know of none other by worshipping whom you will attain greater merit.
If a man were to worship here on earth all the devas without ceasing and make them all the most costly offerings, he would not gain equal blessings.
“It is no easier to win sight of the Buddhas, who are so great in glory, in mercy, in compassion and in beneficence, than it is to see the flower of the glomerous fig-tree.
. " Thus those who laud me for my concentration, my virtue, my wisdom, my attainment, my withdrawal from the world, for my exertion, my nobility of birth, and for my past, all become mighty and meritorious, command obedience in all their lives, and become renowned among men.
“When a man has thus developed the roots of goodness, this prison-house of body will not trouble him much afterwards.
“Therefore one should perform meritorious deeds, thus laying up a store for the life beyond. For meritorious deeds are a sure foundation for men in the life beyond.”
When the Exalted One had crossed the Ganges he came to the frontiers of Vaisali and caused the demons of the plague to flee. But wicked Mara filled with living things the way which had been garnished with flowers and swept and prepared by the Licchavis for the progress of the Exalted One. He also conjured up a beggar named Kundala, who said to the Buddha as he went along this way, “Turn back.”
“The ground is covered with many creatures, small, large, and medium-sized. When the Buddha walks over these creatures lying on the ground, his tread will be the cause of suffering.”
“The touch of the Tathāgatas is as gentle as that of the breezes that waft lightly down from the sky. The touch of the bodies of the supreme Buddhas, the Tathāgatas, inflicts no harm.
“The Exalted One can walk over beings without striking against them. He inspires them with no fear nor causes them harm. The Exalted One makes the green fields hear plenteous crops for all creatures.”
When the Exalted One and his company of disciples came near, the Licchavis asked him, “In whose house will it be the Exalted One’s pleasure to staj on the m.orrow? Will it be the house of one of the Vaisalakas within the city or of one of those without?” The Exalted One repHed, “O sons of Vasistha, the Tathāgata will not deign to stay with any of the Vaisalakas, whether those within or those without.”
A parrot able to talk like a man had been sent by GoSringi to the other bank of the Ganges, and the bird in GoSringl’s name, had invited the Exalted One and his company of disciples to partake of a meal on the morrow. And the Tathāgata had accepted.
Then the Licchavis, the Vaisalakas from within the city, the twice eighty-four thousand kings, and the rest of the great crowd, the wealthy nobles and householders, were stricken with amazement and wondered how a parrot could talk. The Exalted One rephed, “What marvel is that Gosringi’s parrot talks with a hiunan voice? O sons of Vasistha, this supremacy of the parrot was adjudged to it by other birds.”
Once upon a time, long ago, O sons of Vasistha, in the city of Benares in the province of Kasi, there ruled a king named Brahmadatta, who was virtuous, mighty, powerful, wealthy and possessing a great army. His kingdom was prosperous, flourishing and peaceful, had plenty of food, and was well and thickly peopled with happy subjects. Violence and riot had ceased, robbers were held in check, and commerce thrived.
He had a numerous harem, but no son. And so the king pondered on how he could have a son. From his ministers he heard that in a hermitage on the slopes of the Himalayas there dwelt seers who were powerful, possessed the five super-knowledges and had mastered the four meditations. The king should consult these as to how he could have a son.” These powerful seers, “said the ministers,” will reveal to his majesty how he may have a son.”
Then the king, with his women-folk, his daughters, his ministers and his army set out for the hermitage of these seers. On the way he with his women and his army made a halt. There he saw three birds flying out of the hollow trunk of a cotton-wood tree, namely, a female owl, a female idrika, and a female parrot. When he saw this, the king was seized with curiosity, and he ordered a man to go and see what there might be in the hollow trunk of the tree. The man climbed up the tree, looked, and saw three eggs. He called out, “Sire, I see three eggs.” The king replied, “Bring them down wrapped up one by one in a fold of your dress so that they do not break.” The man wrapped them up one by one in a fold of his dress and brought them down unbroken.
The king questioned his ministers, “Whose eggs are these?” But they repHed, “The fowlers had better be asked; this is their province.” The fowlers were summoned and the king questioned them saying, “Ho there! fellows, find out whose eggs these are.” Now the fowlers were experienced in such a matter, and knew all birds’ eggs, and what everj bird was like. So they replied, “Your majesty, of these three eggs the first is an owl’s, the second a sdrikas and the third a parrot’s.”
The king then asked, “Can these eggs be hatched?” And the fowlers replied, “They can, your majesty, since they were brought down without being damaged.” The king asked, “What treatment should be given these eggs in order that, when so treated, they be successfully hatched?” “Your majest}, “said they,” a piece of cotton cloth must be cut and arranged to hold them on all sides. Then when the eggs have been steeped in honey and ghee they must be placed on it, and a piece of cotton cloth over them will cover them like a broody hen.”
The eggs were laid down as the fowlers had directed, and by and by the king reached the hermitage of the seers. He halted his army on one side, while he himself with his women went on to the hermitage. When the seers saw the king they rose up to meet him, as was the custom of seers.” Hail and welcome, O great king, “said they,”let his majesty seat himself on this couch. " The king and his women having bowed at the feet of the seers sat down.
Now the eldest of the seers acted as chief of the household, and he, having saluted the king, asked him, “What is your majesty’s business with the seers?” The king replied, “I have a numerous harem, but none of the women has borne me a son. I have no son, so what I desire is that it be shown me how I may have a son.”
The eldest of the seers said, “Your majesty, you remember those three eggs back there which were carried down from the hollow trunk of the cotton-wood tree. Keep them wrapped up. From these will issue sons for you.” The king was amazed at the great gifts of the seers, in that, though living far away in this hermitage, they knew of those three eggs back there which he had caused to be brought down from the hollow trunk of the cotton-wood tree.
After bowing at the feet of the seers the king set out again for Benares, which he duly reached. In course of time all those three eggs were hatched. From the first of them was hatched an owl chicken, from the second a sdrika chicken, and from the third a parrot chicken. By the king’s command these chickens were brought up and reared. And when they were grown up all three were intelligent, sagacious, and gifted with human speech, and used to talk with one another in the language of men. King Brahmadatta, knowing the force of their sagacity, asked them one by one concerning the duty of a king. And the birds explained this as they understood it to be. When he had heard the expositions of all the three. King Brahmadatta was delighted.
In Benares there was a glorious king, Brahmadatta. This king had three sons who were clever birds.
The first was an owl, the second a sarika, the third a parrot, all three of them naturally clever.
Knowing the force of their sagacity, the king, the lord of men, rejoiced, and said, “I’ll ask them all one by one and privily concerning the duties of a king.
“I’ll begin by asking the owl. Greetings to you, bird. What, my son, do you consider is the duty of one who rides a kingdom?’”
The owl replied:—
“At long last my father asks me about the duties of a king. Come then, I’ll tell you, and do you listen with attentive mind.
“A king should not fall into the power of wrath. Rather let him curb his anger, for, king, neither the interests nor the duty of a man thrive when he is angry.
“But when a king is not subject to wrath, his interests, his duty and his wisdom always thrive. Hence should he restrain his anger.
“When a dispute arises, he should pay equal attention to both parties to it, and hear the arguments of each and decide according to what is right.
“He should not, king, act out of favouritism, hatred, fear or folly. He should hear the arguments of each side and act according to what is right.
“He will not go to ruin, for the intelligent man knows how to look after his interests, so that, preserving his good name, he folloivs the road to heaven, king.
“Thus, king, shun what is unjust and rule in accordance ivith a king’s duty. So will you, mighty lord, pass thither.
“Do not delight overmuch in the excitement of sensual pleasures, for his enemy overcomes him who is drunk with pleasures.
“A king should administer all the affairs of his city and his provinces as well in righteousness.
“He should uphold his sovereignty in city and province by his good qualities, by the giving of largesse, and by performing his duties.
“Then he should maintain his influence with his court by performing his duiy. He should be one whose subjects, because of his bottnty, cannot be alienated from him.
“Know of everybody, king, whether he is loyal or disloyal, in the army, among your servants, in the city and in the provinces.
“While keeping an eye on state affairs, a king should dispense gladness to all. He should keep all from doing violence, and show that it is righteousness that brings reward,
“As in the days of former kings large bodies of immigrants came together to be admitted into the realm, so do you admit them, king.
“ lord of men, ahvays show favour to the poor and protect the rich who are your subjects.
“A king who is fond of gambling with his wealth and loves the wives of others, becomes hateful to his subjects, and soon loses his life.
“A king, on the other hand, who is not covetous, but is prudent, and is always indifferent to the wives of others, becomes dear to his subjects, and, my father, long does he live.
“ king, do not foster hostility towards neighbouring kings. Whosoever hates, will be repaid with hatred by his foes.
“Cultivate ties of friendship with neighbouring kings, mighty lord, for other peoples honour kings who are steadfast in friendship .
“Do not, king, talk at great length on all sorts of topics, but utter your judgments at the appropriate time and make them bear on the point at issue.
“Keep your counsel secret, and always conceal it, king. For princes who reveal their counsel come to great harm.
“But a king who keeps his counsel secret wins great glory. He falls not into the power of his enemy, nor does he have any regrets afterwards.
“Those who are not confused in their judgment nor loose of talk, but are full of purposefulness, do not excite the anger of enemies, as the scorpions excited that of the snakes.
“As for the man who keeps all relating to his counsel secret, his foe, being rid of fear, becomes like one of his subjects.
“Always, king, give your protection to those who live justly. For the wheel of power turns in dependence on the wheel of justice.
“By the power of those who live righteously, all ills are assuaged. The devas send rain in season, and then the corn-crops grow.
“It is thus, king, that the deeds done by virtuous men are a source of blessing in this world and of happiness in the world beyond.
“A king should therefore see to it that his acts are just. For, king, your good is also that of your kingdom.
“Be circumspect in all things, lord of men, and diligent in the care of your treasury and granary.
“Such is my salutary counsel. Do you, king, accept it fully, and act in accordance with it.
“If you follow it, glory and renown will be yours. Your kingdom will be peaceful, prosperous, flourishing and populous.”
When he had heard the owl’s excellent words, so full of truth and profit, the king said, "I’ll ask the sarika. Tell me, sarika, what the duties of a king are.”
The young sarika replied:—
“At long last, father, you ask me about the duties of a king. Come, then, I’ll tell you. Do you listen with attentive mind.
“This world, father, rests on two foundations. The acquisition, without avarice, " of wealth, and the conservation of what is gained.
“Therefore, lord of men, to acquire wealth and conserve what you have gained make firm efforts within the bounds of righteousness.
“Sire, the realm of that king who rules unrighteously becomes weakened and rent on all sides.
“But, sire, the realm of the king who rules righteously is strong, prosperous, flourishing and populous.
“Reprove those who merit reproof, commend those who are worthy of commendation, help those who deserve help, and always find pleasure in doing kindness.
“The king who knows not how to apportion blame and approval, nor to dispense help and kindness, loses his wealth.
“Do not appoint as overlords of village or province even your own sons and brothers, if they be unscrupulous, violent and base.
“A king should exercise leniency for the sake of parents. For those who are disgraced and driven from their inheritance become dangerous enemies.”
“A kingdom where insidious enemies are at work becomes split up into five realms. Do not trust them, and do not be led astray by them.
“The noble who is led astray and obeys the wills of others falls into the power of his enemies, and later has cause for regret.
“To win power for yourself, and out of regard for your kingdom, examine all matters yourself, even though you thus incur the displeasure of your foes.
“Speak, whether by day or by night, only after due deliberation; for men stand about to listen, and will use what they hear to confound you.
“He who is brave only and no more soon perishes. The rich man goes on ivinning power. He who has command of wealth and the power of eloquence will do you harm if he becomes offended with you.
“Therefore, along with his wife and children, banish the wily man who has much wealth at his disposal, the rich and plausible demagogue, and the crafty man however slender his means.
“Sire, appoint as your minister a man who is wise and thinks of what is beneficial, who is not covetous, hut is loyal and a counsellor to the realm.
“When ministers are imperfect in wisdom, and set small store on it, kingdoms and the heads of kingdoms have their troubles increased.
“ king, through the power of the wisdom of intelligent ministers kingdoms and the heads of kingdoms grow in prosperity.
“A covetous and foolish minister, lord of men, is of no avail to king or kingdom.
“Therefore, lord of men, appoint as your minister a man who is not covetous, but is prudent and devoted in counsel, a guide to the realm.
“Your eye is not as good as a spy; your policy is not as good as a spy. Therefore a king should employ a spy in all his affairs.
“ king, keep firm control over all your followers in your kingdom, both military and civilian, in all they have to do.
“Therefore, king, you shoidd find a wise door-keeper. He will exercise vigilance, and this will ensure your ease.
“Such is my salutary counsel. Do you, king, accept it fully, and act in accordance with it.
“If you will follow this, glory and renown will be yours. Your kingdom will be peaceful, prosperous, flourishing and populotis.”
“Now has the owl as well as the sarika been questioned and they have given their answers to me. Next I ask you, parrot, concerning the true duties of a king.
“Clever and sensible parrot, tell me truly what are the kinds of kingly power a king should desire to have.”
The parrot replied:—
“ lord of men, a five-fold power is desirable for a king. Be attentive and hearken to my words.
“The first power is innate in him; the second power is the power of his sons, the third that of relations and friends.
“The fourth, king, is that of his army, and regard as the fifth the matchless power of wisdom.
“Whosoever, king, has this five-fold power, his kingdom is firm, prosperous, rich and populous.
“The force of wisdom is powerful above all the others.. Through it a man accomplishes all he has to do, lord of men.
“By it he shuns what is not to he done, and accomplishes what is to he done. It hrings hies sings to himself, to his relations and friends, and to the whole kingdom.
“A man who is deficient in wisdom in a king’s affairs, even though he he of high hirth, is not helpful to the king, nor dear to the kingdom.
“Soon, king, such a realm is destroyed hy rival kings. The subjects become alienated and seek another lord.
“Exceeding great honour has the king who is wise and sensible, who appoints as his ministers men who are good, courageous, brave and discerning.
“Glory will be his in this world and the heavenly way in the world beyond, if he has shunned unrighteousness and pursued righteousness.
“Do the right by your mother and father, great king, for the king who has walked in righteousness in this world goes to heaven.
“Do the right by your son and wife, great king, for the king who has walked in righteousness in this world goes to heaven.
“Do the right by your friend and minister, great king, for the king who has walked in righteousness in this world goes to heaven.
“Do the right hy recluse and brāhman, great king, for the king who has walked in righteousness in this world goes to heaven.
“Do the right by town and country, great king, for the king who has walked in righteousness in this world goes to heaven.
“Do the right in this world and beyond, great king, for the king who has walked in righteousness in this world goes to heaven.
“Such is my salutary comtsel. Do you, king, accept it fully, and act in accordance with it.
“If you will follow this, glory and renown will he yours, and your kingdom will he peaceful, prosperous, flourishing and populous.”
Then thus spoke to them illustrious Brahmadatta ,”Wholly wise are you, my sons, clever and sensihle.
“I shall act in accordance with the words of counsel spoken hy you all. For I have learnt from your talk on justice what is profitahle for the life heyond.”
Calling to mind a former existence and a former birth, the Exalted One, the Master, explained this Jataka to his monks:
“When of yore I lived in one of my intermediate existences, I was then this parrot, Sdriputra was the sarika, Ananda was the owl, and Suddhodana was Brahmadatta.”
Thus does the Exalted One, now exempt from trouble, fear and sorrow, relate to his monks his rebirths, his endless, toilsome faring up and down in the past.
Here ends the Avadāna of the Mahāvastu called the “Jataka of the Three Birds.”
Then the Bodhisattva putting off his parrot nature became a young man, and taught the ten right ways of behaviour.
Ten powers are declared by the Buddha, the kinsman of the sun, to be the attributes of the valiant Bodhisattvas. Hear me as I recount them.
The wise Bodhisattva has power over his own life, and the power of intelligence. He has won power over rebirth, over his acts and his thoughts. He has the power of dharma, and of magic, and power over his own purpose. The wise Bodhisattva has power over time and place. These are the ten powers.
Relying steadfastly and confidently on these ten powers, the valiant men bring to moral maturity thousands of koṭis of beings.
The Bodhisattvas purify the Buddha-field; they are guides. The Bodhisattvas are radiant and filled with great compassion.
When this Jataka was finished eighty-four thousands were brought to moral maturity and a full comprehension of dharma.
When the exalted Buddha came to the confines of Vaisali all the demons of the plague fled, and the great multitude in their joy asked the Exalted One, “Behold, Lord, how do all the demons flee when the Exalted One comes to the confines of Vaisali?” The Exalted One repfied, “O sons of Vasistha, why should it be strange that the demons flee when the Tathāgata, who has won perfect enlightenment, who is a deva above other devas, enters the confines of your city? There was another occasion also on which the demons fled before me, namely, when as a seer I entered the confines of the city of KampillaI The Licchavis asked,” Was it so. Lord? ““Yes,” he replied.
Once upon a time, O sons of Vasistha, long ago, in the land of Pancala, in the city of Kampilla, there reigned a king named Brahmadatta, who treated his servants kindly, and was charitable and liberal. Therefore the province of Kampilla was prosperous, flourishing, peaceful, well-supplied with food, and thickly peopled with happy subjects. Punishments were abolished, and tumults suppressed. Robbers were put down and trade thrived.
Now the son of KingBrahmadatta’s priest, named Raksita, a man of great power, who practised the ten right ways of behaviour, realising the peril in the pleasures of sense and knowing (the way of) escape from them, was passionately bent on withdrawing from the world.
Seeing, then, the peril of sensuous desires, he went to the slopes of the Himalayas and embraced the religious life of a seer. In the Himalayas he constructed a hermitage , making a hut of grass and leaves, and lived on roots, leaves, flowers, and fruits. Following the practice of an unorthodox recluse he kept vigil during the first and last watches of the night. He mastered the four meditations and realised the five super-knowledges.
The young man who had thus attained the four meditations and the five super-knowledges, who followed the path of the ten virtues and lived the holy life, could, as he sat cross-legged in his hermitage, touch the orbs of the moon and sun with his hand. An austere recluse, a gifted seer, he had power over all beings, including the devas of Brahma’s world.
Once on a time, a terrible plague, the work of demons, broke out in the great city of Kampilla and its province. Infected by this demonic plague many thousands of beings perished. When King Brahmadatta saw this great calamity in Kampilla, he sent a messenger to Raksita on the slopes of the Himalayas to say that a demonic plague was raging in Kampilla and that many thousands were perishing. “Well would it be were the blessed seer to come to Kampilla and bring mercy.”
When the seer heard the messenger’s words, he left the Himalayas and came to Kampilla. As he entered its confines all the demons fled. The seer brought well-being to Kampilla and taught the ten virtuous ways of conduct to eighty-four thousand beings.
What spell does he, who is attended hy good fortune in this world and the next, pronounce or study at the due time?
What knowledge is his or what learning? What does he do that he is well-guarded by blessing?
He is verily a blessing who consistently disdains magic-working devas and men, kinsmen and all other such beings, who disdains the stings and torments of life, but feels compassion for all.
He verily is a blessing who calms the ill-spoken word, enduring it with the power of forbearance, and who is patient when he hears harsh and offensive speech.
He verily is a blessing to his friends who calms the ill-spoken word, who takes compassion on his friends with his bounty, but is equally charitable to enemies as to friends who are always affectionate, trusting and loyal.
He verily is a blessing to his kinsfolk who among his people and friends constantly shines in virtue, wisdom and self-control.
He verily is a blessing to kings, in whom kings, lords of the earth, put their trust, knowing him to he for all time unequalled in this world for truth and courage.
He verily is a blessing in the home whom a fond mother … compassionate towards her offspring, beautiful and virtuous has borne.
They verily are a blessing among arhans, who praise the Buddha after the manner of Aryans and serve him with worship, who are learned, triumphant over doubt, and emancipated.
They verily are a blessing in the village who dispense food and drink in season, sandal-wood from Kdsi, perfumes and garlands, and who are well-disposed to recluses and brdhmans.
He verily is a blessing in the village who teaches men that by eschewing falsehood, slander, adultery, murder and drunkenness they shall go to heavenly bliss.
It may well occur to you, O sons of Vasistha, that the seer named Raksita at that time and on that occasion was somebody else. You must not think so. And why? I, O sons of Vasistha, at that time and on that occasion was the seer named Raksita. You may think that the king, named Brahmadatta, in the city of Kampilla at that time and on that occasion was somebody else. That, too, you must not think. King Sreni3^a Bimbisara here at that time and on that occasion was the king named Brahmadatta in the city of Kampilla. And it was then that I as a seer entered the confines of Kampilla and all those demons of the plague fled. So now, too, do the demons flee as I enter the confines of Vaisali.
Not only on these occasions have all demons fled on my entering the confines of a city. There was another occasion also.
Once upon a time, O sons of Vasistha, long ago, in the city of Benares in the province of Kasi there ruled a king who was virtuous, majestic, strong and wealthy. He had a great army, treated his servants kindly, and was charit-able and liberal. His city of Benares and his province of Ka^i were flourishing, prosperous, peaceful, well-supplied with food, and populous.
Now this king had an elephant which was virtuous, and of great might, force, and power. Through its force and power Benares and the province of Kasi were immune from afflictions and calamities, and when it entered the confines of other towns and provinces, they, too, were rendered immune from afflictions and calamities.
Once there broke out a demonic plague in the city of Mithila, in Videha, and many thousands perished. The citizens heard that the king of Kasi had an elephant which was virtuous, and of great might, force and power, and that any town or village it entered was rid of afflictions and calamities. So the king of Videha said to a certain brāhman, “Go to Benares. The king of Kasi is at all times generous, charitable and liberal. Tell him how things are here, and ask him for his elephant. If that elephant comes here, all this demonic plague will be allayed.”
The brāhman, in obedience to the king’s command, in due time reached Benares and entered it. And the king of Kasi happened to be coming out of Benares in great regal magnificence and pomp, with the elephant going in front gaily caparisoned, covered with a net-work of gold, and radiant with splendour. The brāhman stood in front of the king of Kasi, and greeted him with a cry of “Victory to the king!” The king, on seeing the brāhman, stopped, and asked him, “What do you want, brāhman? What can I give to you?”
The brāhman related to the king all about the onslaught of the demons in Mithila, and said, “O great king, allow this elephant to come and bring mercy to Mithila.” The king was merciful and ready to succour others, and he gave the elephant, all gaily caparisoned as it was, to the brāhman, saying, “I give you, brāhman, this caparisoned elephant, clothed in a net-work of gold, regal, royal, and noble , as well as its driver. Go your way.”
Perhaps, again, O sons of Vasistha, you will think that at that time and on that occasion, that king in Benares was somebody else. You must not think so. The king in Benares at that time and on that occasion was King Sreniya Bimbisara here. Perhaps, again, O sons of Vasistha, you will think that at that time and on that occasion the king of Mithila was somebody else. You must not think so. And why? The king of Mithila at that time and on that occasion was general Simha here. You will, perhaps, suppose that the brāhman was somebody else. Really he was this Tomara the Licchavi. You will, perhaps, think that the elephant was somebody else. Verily, you must not think so. I was the king’s elephant at that time and on that occasion. Then, too, did all the demons in Mithila flee before me when I was in the form of that elephant, just as they have done now on my entering the confines of Vaisali.
Moreover, O sons of Vasistha, these were not the only occasions that all demons fled on my entering the confines of a city. They did so on another occasion also.
Once upon a time, O sons of Vasistha, long ago, in the city of Rājagṛiha, there ruled a king who was virtuous, mighty, kind to his servants, liberal and charitable, powerful, wealthy and possessing a great army. His kingdom was flourishing, prosperous, peaceful, well-supplied with food, and densely peopled with happy subjects. Punishments were abolished, riots suppressed, and robbers kept in check, and trade thrived. But a demonic plague broke out there and many thousands perished by it.
Now the king of Anga had a bull which was handsome, beautiful, virtuous and strong. By its might and power all the land of Anga was rendered immune from afflictions and calamities. The brāhmans and laymen of Rājagṛiha heard that the king of Anga had a bull which was handsome, beautiful, virtuous and strong, and that by its might and power the land of Anga was rid of afflictions and calamities. They therefore informed the king, saying,” Your majesty, we hear that the king of Anga has a bull that is handsome, beautiful, virtuous, strong and powerful. Whatever village or town it enters becomes rid of affliction and calamity. O great king, send for the bull, so that when brought here it may allay the demonic plague in Rājagṛiha.”
The king of Rājagṛiha sent a brāhman to the king of Anga. "Go to the king of Anga, “said he to him, “make known our troubles to him and entreat him for his bull.” In obedience to the king the brāhman left Rājagṛiha and duly arrived at the city of the king of Anga. He approached the king of Anga and greeted him with a cry of “Victory to the king!” He told him in detail all about the demonic plague in Rājagṛiha and asked him for the bull.
Now that king was merciful and ready to succour others. So, when he had heard of the great trouble of the people of Rājagṛiha, he gave the bull to the brāhman, saying, “Depart, brāhman, and let the people and all creatures in Rājagṛiha be relieved.”
The brāhman took the bull, left the land of Anga and came to the land of Magadha. And, O sons of Vasistha, no sooner had the bull entered the confines of Rājagṛiha than all the demons fled, and the whole province of Rājagṛiha was rid of affliction and calamity.
Perhaps, again, O sons of Vasistha, you will think that this king of Anga in the city of Anga at that time and on that occasion was somebody else. You must not think this. And why? This King Sreniya Bimbisara here was at that time and on that occasion the king of Anga. You will, perhaps, think that the king of Rājagṛiha at that time and on that occasion was somebody else. You must not think so. Why? That king of Rājagṛiha was this general Siinha here. You will, perhaps, think that the brāhman who at that time and on that occasion brought back the bull was somebody else. You must not think so. And why? This Tomara the Licchavi here, O sons of Vasistha, was at that time and on that occasion the brāhman of Rājagṛiha who brought the bull from the king of Anga to Rājagṛiha. You will, perhaps, again think that the bull of the king of Anga at that time and on that occasion was somebody else. Verily you must not think so. And why? I, sons of Vasistha, was the bull of the king of Anga at that time and on that occasion. Then did I in the form of a bull enter the confines of Rājagṛiha and all the demons fled, just as they have done now when I, in the possession of perfect enlightenment, entered the confines of Vaisali.
Here ends the " Jataka of the Bull" in the Mahāvastu-Avadāna.
So in due course the Exalted One reached Vaisali. There he brought well-being both to those within and to those without Vaisali, and recited these verses on well-being.
Homage to the Enlightened One. Homage to his enlighten-ment. Homage to him who is freed; homage to his freedom. Homage to wisdom; homage to him who is fully wise. Pay homage to the foremost and the best in the whole world.
All creatures here assembled, creatures of earth and of sky, be ye all gladdened, and listen to what the Conqueror declares to be well-being.
Whatever be the choicest gem in the world or the world beyond, or in heaven, it is not comparable to the Tathāgata, the deva above all devas, the supreme of men. This choicest gem is in the Buddha. By this truth let blessing come from man and from demon… .
The choicest gem is in the dharma. By this truth let blessing come from man and from demon.
There is no equal to that pure concentration which the supreme Buddha extols and which men say is unbroken, This choicest gem is in the dharma. By this truth let blessing come from man and from demon.
The eight orders of men whom people always praise form four pairs. The Sugata has declared that they are worthy of offerings, and the giving of these brings great reward. This choicest gem is in the Sangha. By this truth let blessing come from man and from demon.
He ivho has the good fortune to possess all the true doctrines has left behind the three evil states of harbouring theories about individuality, of doubt, and of the delusion concerning good works. This choicest gem is in the Sangha. By this truth let blessing come from man and from demon.
Whatever wrong a pupil commits in deed, speech, or thought, it is impossible for him to conceal it. This impossibility has been proclaimed by those to whom the way is manifest. This choicest gem is in the Sangha. By this truth let blessing come from man and from demon.
As Indra’s cohimn is firmly grounded so that it is unshaken by the four winds, like it do I proclaim the worthy man to be, who keeps full in view the well-taught profound Aryan truths. This choicest gem is in the Sangha. By this truth let blessing come from man and from demon.
Those who clearly understand the Aryan truths well-taught by him whose wisdom is profound, however sorely they are tempted by the world do not cling to life in any of the eight spheres of existence This choicest gem is in the Sangha. By this truth let blessing come from man and from demon.
Those who are devoted to endeavour, their minds intent on what is good, those who have withdrawn from the world as Gotama taught them, win the highest gain, pass to immortality, and with their hearts liberated enjoy complete release. This choicest gem is in the Sangha. By this truth let blessing come from man and from demon.
Their old karma is exhausted; there is no fresh accumulation of it. Immune from future existence, with the seed of life destroyed, and no longer in a condition of growth, the wise pass out like a lamp. This choicest gem is in the Sangha, By this truth let blessing come from man and from demon.
As a fire lit by night after burning fiercely goes out for lack of fuel, so also do the wise sons of the Buddha, when they have by their wisdom overcome their proneness to passion, escape the visitation of the king of death. This choicest gem is in the Sangha. By this truth let blessing come from, man and from demon.
As the tree-tops in the forest break out in bloom in Caitra, the first month of summer, and, stirred by the breezes, shed their fragrance abroad, so also do the wise sons of the Buddha shed forth the fragrance of the virtue they have won. This choicest gem is in the Sangha. By this truth let blessing come from man and from demon.
All demons that are here assembled, those of earth and those of air, let them always deal kindly with the race of men. Day and night they bring you offerings.
Therefore keep diligent watch over this man, as a mother shows anxious care for her child. By this truth let blessing come from man and from demon.
Let those devas who believe in Vipasyin, in VisvabhH, in Krakucckanda, in radiant Kanakamuni, in Kāśyapa, and in glorious Gotama Śākyamuni, all of them mighty Buddhas , guard him well, and confer blessing on the race of men.
Therefore do ye keep diligent watch over this man, as a mother shows anxious care for her child. This choicest gem is in the Sangha. By this truth let blessing come from man and from demon.
I bow before him, the Buddha, the best of men and devas, who, overcoming the world, set rolling the wheel of dharma for the sake of all creation. Let there be prosperity. I bow before the dharma. Let there be prosperity. I bow before the Sangha. Let prosperity come from man and from demon.
When she had fed the Buddha and his monks Gosringi presented them with the sal-forest. And then this thought occurred to the Licchavis: “Each one of us could provide the Exalted One and his community of monks for a whole life-time with robe, almsbowl, lodging, and medical requisites for use in sickness. But let us so act that the multitude can join together in a deed of merit. Let us make a levy on each of sufficient rice for one man.”
An individual levy of rice was thus raised containing twenty-five and more kinds of rice. And so they maintained the Exalted One and his community of disciples for a week.
^ the starry hosts encircle the moon, so does the throng sit around the radiant, mighty, beautiful, and glorious Buddha.
Arrayed in golden garments, the colour of karnikara flowers, and wearing solid bracelets they sit around the Buddha.
Their bodies smeared with yellow sandal-wood ointment, and clothed in best Benares cloth, [they sit around the Buddha]
The Buddha with all his splendour outshines this attendant hand of devas which had foregathered, pure, well-horn and virtuous though they were, as the lord of the stars outshines the planets.
As the light-giving moon in a cloudless sky outshines the hosts of stars, so does the Buddha with all his splendour outshine the noble lords of earth.
As the sun prevails in the sky and dazzles as it stands in its sunny path, so does the Buddha with all his splendour outshine the noble lords of earth.
As the sun blazes in the sky and dazzles as it stands in its sunny path, so does the Buddha with all his splendour outshine the noble lords of earth.
Like the tall and bright red-lotus with its fragrant petals, so does the Buddha with all his splendour outshine the noble lords of earth.
As Sakra, the hundred-eyed crusher of the A suras, out-shines the Three-and-Thirty-devas, so does the Buddha with all his splendour outshine the noble lords of earth.
As Brahma, compassionate to all creatures, outshines the splendour of all the devas, so does the Buddha with all his splendour outshine the noble lords of earth.
The Exalted One shed a pure, perfect radiance. Then, aware of their faith in immortality, he instructed the noble lords, and revealed dharma to them as clearly as though he held it in his hand.
Thus did the venerable Ananda praise the Exalted One. The Exalted One instructed, gladdened and thrilled the Licchavis of Vaisali with a discourse on dharma, and he converted many thousands.
Thus the gift made by the Licchavis of Vaisali was a meritorious gift conferred as a mark of their gratitude.
As the bees come together and cull the essence of various flowers, gathering it in their mouths and on their feet… .
Through their concerted efforts is made a juice that is sweet of taste and smell, and that, pressed together, becomes choicest honey, goodly in colour, taste and smell, and useful as food and medicine.
In the same way, wherever the Exalted One comes, to village or to town, the multitude flock together, children and wives, men and women, bent on lovely deeds.
Making common contribution they give the Sangha drink and food, and prepare rice-gruel for them. They give drink and most pleasant hard food, and essences approved by Aryans.
In proportion to their faith and their means they make their common contribution over a long period, and, with devotion in their hearts, they give again and again. And thus the store of their merit goes on increasing.
Adoring him with their joined hands raised in salutation, they respectfully rise up from their seats. They render him service, and give thanks for dharma. So does the great multitude joyfully perform its deed of merit.
Those who give gifts and do deeds of merit, whether they contribute with words of praise or participate in the com-munal offering all go to a heavenly abode.
Invested with the forms of devas, waited on by throngs of Apsarases, with plenty of food, choice things to eat and drink, they rejoice in the mansion they have come to.
And when they come again into the world of men, they all are born in families that are rich, thriving, prosperous, and fruitful in men and women.
The good and true man esteems the honey gathered from all kinds of flowers as bringing great blessing. Whatever man desires, so he desire it with his mind, it all shall turn out well for him, even as he wishes.
Gaining all your ejids, you pass on to that release in which all the lusts that are inherent in the elements of sentient life are cast away. Thus did the Saviour of the world, the Great Lord, bestow his blessing on them, their sons and wives, their kith and kin.
Then the Licchavis said to the Exalted One, “Here, Lord, is the greatest of our pleasure grounds, namely the Great Grove 2, with its pavilion. This we give and present to the Exalted One and his company of disciples.” The Exalted One said to his disciples, “Herewith, monks, I grant you permission to use this as a place of rest, of lodging, and of recreation.”
Then the Exalted One left the Great Grove and came to the shrine of Capala.3 The Licchavis asked,”Where is the Exalted One? “The monks replied,” O sons of Vasistha, the Exalted One has gone from the Great Grove to pass the day at the shrine of Capala. “Then the Licchavis said,” We give and present the shrine of Capala to the Exalted One and his company of disciples.”
On another occasion, when the Licchavis went to the Great Grove to bow at his feet, the Exalted One had finished his meal and had gone to pass the day at the Saptamra shrine. The Licchavis asked the monks, “Friends, where is the P^xalted One?” The monks replied, “O sons of Vasistha, the Exalted One has finished his meal and has gone to pass the day at the Saptamra shrine.” The Licchavis proceeded to the Saptamra shrine, and, after bowing at the feet of the Exalted One, said to him, “Lord, we give and present the Saptamra shrine to thee and thy company of disciples.”
In the same way were presented the shrines of Bahuputra, Gautamaka and Kapinahya.
On yet another occasion, the Exalted One, having finished his meal, had left the Great Grove to pass the day at the shrine of Markatahradatira, when the Licchavis came to the Great Grove to bow at his feet. They asked the monks,” Friends, where is the Exalted One? “The monks replied,” O sons of Vasistha, the Exalted One has finished his meal and has gone to pass the day at the shrine of Markatahradatira. “Thereupon, the Licchavis went to the shrine of Markatahra-datira, and, having bowed at the feet of the Exalted One, said to him,” We give and present the shrine of Markatahradatira to the Exalted One and his company of disciples.”
When Āmrapāli had entertained the Exalted One and his company of disciples she gave them the Mango Grove, and when Balika had done so she gave them her park BalikachavT.
Here ends the chapter of “The Sunshades” in the Mahāvastu-
Avadāna.
And so may the noble Sangha, guardian of the treasure of dharma, which is contained in the nine-fold scriptures, the Sangha that belongs to the king of dharma of infinite ^/ory , long continue in the greatest prosperity, as steadfast as Mount Meru.
Whenever Buddhas appear in the world, Pratyekabuddhas’ also appear, who, splendid in their silence and of great power, live in loneliness like a rhinoceros, train each his own self, and finally pass away.
Now a certain Pratyekabuddha of the land of Ka^i one morning entered a village to beg for alms. He was courteous of manners, both in approaching and in taking his leave, in looking forwards and backwards, in extending and with-drawing his hand, and in carrying his cloak, bowl and robe. HewaslikeaNaga. He had accomplished his task; his faculties were turned inwards; his mind was not turned outwards. He was unwavering as one who had achieved harmony with dharma. He did not look before him farther than the length of a plough.
The village overseer, who w^as an amiable man and at peace with devas and men, happened to be hurrying out of the village to inspect the w^ork in the fields. Meanwhile, the Pratyeka-buddha, although he had scoured all the streets systematically in quest of alms, had to hurry away from the village with his bowl just as it was after being washed. “It is meal-time,” said he, “yet no one has given me alms.”
When the village overseer had attended to his business and was returning to the village, he saw the Pratyekabuddha hurrying away. He thought to himself "It is meal-time. Til just see what alms this mendicant has received. “So he went up to the Pratyekabuddha and asked him,” My friend, have you obtained any alms?” The Pratyekabuddha, splendid in his silence, replied by showing the village overseer his empty bowl.
When he saw the Pratyekabuddha’s empt)^ bowl, the overseer said to himself, “How uncharitable people must be, since this man, who is so worthy of offerings, is allowed to depart from such a wealthy village with his alms-bowl as it was when washed! Can it be that these people want to deprive themselves of the joy of giving alms to this illustrious man? “Aloud he said,” My friend, come with me, I will give you food. " And taking the Pratyekabuddha with him he entered the village. In the square he stopped, and shouted avidha! avidha!
The whole village, men and women, hearing the village overseer as he stood there crying avidha I avidha I ran to the spot. They came up to him and asked him,” What is the matter? Why do you shout avidha I avidha!“The village overseer replied,” I cry because you do not delight in generosity, because you have not the virtue of charity. For, see, this one monk leaves such a rich village with his alms-bowl as it was when washed. " The elders of the village, after hearing the overseer, were of opinion that honour should be paid to the Pratyekabuddha.
The village overseer took the Pratyekabuddha to his home, honoured him with food, and invited him to be his guest as long as he lived. “I shall,” said he, “keep this worthy man in every comfort and ease as long as he lives.” And he gave instructions to his daughter, saying, “See to it that you serve this worthy man with food every day.” The young girl was pleased and glad. “It will mean” said she, “that I’ll have done a shining and lovely deed.” And so, serene and devoted to devas and men, she served the Pratyekabuddha with food every day.
The Pratyekabuddha, eating with the right view of foodI and ridding himself of all impurity, had great good fortune. And as the village overseer’s daughter saw the Pratyekabuddha’s various deportments there grew up in her a sublime trust. And other people, too, believed in him.
Now the Pratyekabuddha, through the kindness of the village overseer, won his final release in a field near the village. The overseer cremated him, and erected a tope for him, neither very low nor very high, plastered with durable cement. At that tope the overseer’s daughter made daily offerings of food in a bronze bowl, of perfumes, wreaths and incense. One day, her wreath of various flowers was snatched away from the tope by the wind. She thereupon, with her servants’ help, made a fresh wreath in place of the one carried away, a long wreath like a chain consisting of various flowers. With this wreath she encircled the whole of the Pratyekabuddha’s tope. Her heart became filled with exceeding great joy when she saw that this wreath of hers outshone in beauty and brilliance all other wreaths, and kept its beauty fresh even after she had lived the life-time of a deva among the devas. Then with devotion in her heart she made a vow, saying,” Wherever I am reborn, may I have a chaplet on my head like this wreath that glitters here on the tope.”
After doing this fair deed she died, and was reborn among the devas having a chaplet of jewels on her head, and was waited on by a thousand Apsarases. Passing away thence she came to a new existence in the womb of the chief wife of King KrikP of Benares. After nine or ten months there was born to the queen a handsome and beautiful daughter whose head was crowned by a chaplet of jewels. Hence they gave her the name of Malini. She was dear to and beloved of not only the king but all his court, and the whole capital was unanimous in judging her a virtuous maiden.
A Pratyekabuddha went to a village to beg for alms, but came away with his bowl just as it was when washed. A village overseer saw this Buddha and said, "I wonder what this healthy, exalted man, has received by way of alms.”
Then the exalted man held out his alms-bowl to the overseer, who, when he saw it contained no alms, was sorely distressed.
“The world is blind, “said he,” and always afflicted with wrong belief. Men do not duly honour such a man who is so worthy of offerings.”
Coming to the village he stood in the square and shouted avidha! avidha! so that people collected in crowds.
When a great crowd, both men and women, had come together, they approached the village overseer and asked him, "What is the matter? What means this cry of avidha! avidha!
“You are indeed a fine crowd, but without any sense of generosity. For here is this solitary mendicant treated scurvily in your village.”
When they heard the overseer’s words, the whole village including the women, treated the Buddha with repeated acts of kindness.
The overseer himself, with his wife and children, said, "I shall invite the Tathāgata to live with me in ease and comfort.”
And the overseer’s own daughter, well-clothed in neat garments, and virtuous in her conduct, ministered to the Tathāgata.
Through the overseer’s kindness, the devout Buddha, a seer exempt from further existence, won final release in that village.
And when he had thus passed away, the overseer cremated him, erected a tope, and honoured the great seer with dance and music and song.
One day, his daughter finding white flowers blown about by the wind, gathered them, put them together and wove them into a long wreath.
“May I, “said she,”wherever I be reborn, have a chaplet round my head like this bright wreath placed here by my hands. May this vow of mine be fulfilled.”
After doing this lovely deed in the Buddha’s honour she passed away, and was reborn as an Apsaras amo7tg the devas of Trdyastrimsa.
A hundred-thousand Apsarases attended to do her honour, but of them all she was the fairest and best, a maiden of consummate beauty.
Then when she, the glorious deva maiden, passed away hence, she appeared in the womb of King Kriki’s wife.
When the twelfth month had run its course, the king’s wife gave birth to a girl, beautiful throughout, Mdlim by name.
… Exceeding fair and lovely was she, the best of royal maidens, daughter of Kdsi’s king.
Virtuous, well-clothed in neat garments, she came and stood before King Krikl, raising her joined hands in greeting.
And as she stood thus in respectful salutation, the king spoke to her and said, “Good daughter, I bid you feed the brdhmans without wearying.”
Obeying her father’s command, Mdlinl ministered to all the needs of twenty-thousand brdhmans.
Now when the brdhmans saw Mdlim, who was so like an Apsaras, passion assailed their hearts, and they strove again and again to caress her.
When Mdlinl saw how frivolous, insolent, wanton and crude of sense they were, she decided that they were not worthy of offerings.
Going up to the terrace she looked out all around, and espied a pupil of the Exalted One, the glorious Buddha.
She, King Krtkt’s daughter, her body anointed with ointment of Kdsi sandal-wood, came to the terrace and looked out in all directions.
And she saw approaching with a stately gait disciples of the Buddha, who had put away all sin, and were in their last existence.
She sent out a female servant and hade her to greet these seers, and when she had greeted them to say to them, “Enter, sirs, and sit down.”
And the servant approached, and bowed at the feet of these men whose selves were well-developed. Raising her joined hands she said, "Enter, sirs, and sit down.”
The disciples of the Buddha, who had overcome passion, who were confident, and the wisest in the world, who had put away sin, and were in their last existence.
Entered the chamber of the king’s charming daughter, a white chamber, well-wrought, ivith fine portals, and guarded by sword and spear.
Here there was a special couch covered with a rug of Benares cloth, fringed with sparkling gems and strewn with bright flowers.
They, with hearts untarnished like a fair lotus that grows in water and is yet unspotted by it, sat there, rid of all folly.
To please these noble men Mdlinl with her own hands served them gruel of rice made without admixture of black grain, and seasoned with various condiments.
Then the monks said, "Our Master is the wisest in all the ivorld, and therefore the great and valiant one must eat
first".
Hearing the sound of the word "Buddha " unheard before amid the world’s tumult, Mdlini rejoiced exceedingly to hear that he was even more distinguished than these men.
Mdlinl then said, "Eat, and afterwards take food to your Master and invite the world’s Saviour in my name.”
The Exalted One consented to eat on the morrow, along with his monks, in the chamber of the king’s charming daughter.
Then the two chief disciples of the exalted Kāśyapa, namely Ti§ya and Bharadvaja, having partaken of Malinl’s food, hastened to Risivadana, taking some food with them for the exalted Ka^yapa. When they had proferred the bowl to the exalted Kāśyapa, they reverently greeted him in Malinl’s name.” Lord, “said they,” the daughter of Kriki, king of Kasi, sends her greeting to the Exalted One and his company of disciples and invites him and them to a meal on the morrow in the palace of King Kriki. Therefore, let the Exalted One out of his compassion consent.”
The exalted Kāśyapa accepted the invitation for the sake of men ready to be trained. And the men who had come with the great disciples, having thus secured the exalted Kāśyapa’s consent, returned and informed MaHni. “The exalted Kāśyapa,” said they, “along with his company of monks, has accepted the invitation to eat with you to-morrow.”
When Malini heard these men she stayed awake that night preparing plentiful food, both solid and soft, as it had been announced to her what time the exalted Kāśyapa would eat. For the Exalted One pays due regard to time, occasion, circum-stance, individuals, and the difference between individuals. Having dressed early the Exalted One took his alms-bowl and robe. And when evening, the time for desisting from the alms-round, was come, having taken his breakfast at Magadha, he entered the city of Benares with twenty-thousand monks.
Buddhas make their entry into a city in the same formation as that of a flight of swans. On the right was the great disciple Tisya, on the left the great disciple Bharadvaja. Behind them came four great disciples; behind these four came eight; behind the eight came sixteen; behind the sixteen came thirty-two, and behind the thirty-two came sixty-four.
And so the Exalted One, attended by twenty-thousand monks, entered the palace of King Kriki. As he came into the city, the depressions in the ground rose up so that the whole surface was on the same level. All unsightl}^ rocks, gravel, and pebbles disappeared into the earth, leaving it covered with masses of flowers. Flowering trees blossomed; fruit-bearing trees bore fruit. The ponds in which lotuses had been sown, pools full of cool water on the right and on the left of the roadway, became covered with fragrant blue, white, and red lotuses. Water streamed from the mouths of wells. Horses neighed, bulls bellowed and elephants roared. At the same time Indra’s column left its pedestal, and the whole city quaked. The blind saw; the deaf heard. The insane recovered their reason; the sick were healed, and women with child were safely delivered. The naked appeared clad, and the fetters of those in bondage were loosened. Jewels rattled in their caskets, and earthenware vessels clattered. All the seven-stringed lutes in the city, all the Indian lutes, all the mandolins, flutes, tabours, drums and cymbals, without any cause, without being touched, gave forth music. Parrots, idrikas, crows, swans, and peacocks all uttered their notes.
The Buddha walked without touching the ground for even as much as the width of four fingers, and yet the impress of the wheel-marks on his feet, complete with a thousand spokes, hub, and every part, was visible on the ground. In the sky devas played on thousands of celestial musical instruments and rained down celestial flowers.
The exalted Kāśyapa, with his company of disciples, in this manner and with all this splendour, effulgence, pomp and power, and honoured by devas and men, entered the palace of King Kriki. There, in the inner square room, the Exalted One was reverently served by Malini with plentiful and choice food, both solid and soft, of correct, excellent, lasting, and most exquisite flavour.
When the Exalted One, with his company of disciples, had eaten, washed his hands, and put away his bowl, he instructed, roused, inspired and thrilled Malini with a talk on dharma. Then he rose up from his seat and departed.
All the twenty-thousand brāhmans who were the permanent guests of KrikT, king of Kasi, were incensed when the Exalted One, with his company of disciples, was waited upon by Malini in the king’s court with such great honour and respect. They called together the whole multitude of brāhmans, several thousands of them. At that time and on that occasion the whole land was over-ridden with brāhmans.
When they assembled the brāhmans were eager to put Malini to death. “For,” said they, “she is a thorn in the side of the brāhmans in the king’s court. King Kriki was devoted to the brāhmans, and twenty-thousand of them ate daily at his court, while Malini had been charged by her father to minister to the brāhmans in these words, ‘Serve the brāhmans daily with food.’ But she, disdaining the brāhmans, has introduced recluses into the king’s court and has treated them with all this veneration and honour. She has served and honoured the recluses with the means of subsistence which was due to the brāhmans at the king’s court.”
The brāhmans, therefore, resolved to put Malini to death. Now it happened that at that time Kriki, king of Kasi, had gone on a tour of inspection in the provinces. So the brāhmans sent a messenger to him to say: “Malini has developed a great contempt for the brāhmans. She has introduced Kāśyapa and his company of disciples into the king’s court, and showed them all reverence and honour, but pays no regard to the brāhmans. She does not do as she was bidden by your majesty. The permanent sustenance which the twenty-thousand brah-mans had at the king’s court is no longer forthcoming. Malini pays no regard to the brāhmans.”
As soon as the king heard this he left the provinces, and returned to Benares, where he saw several thousands of brāhmans assembled. He went to them, and they rose up to meet the king, greeting him with cries of” Victory to the king! “Then they told him all about Malini’s conduct.” Your majesty, “said they,” Malini here has become a thorn in the side of the brāhmans, and they will not be able to receive the king’s hospitality until Malini is done away with. This is the unanimous resolve of the brāhman assembly. Your majesty is devoted to the brāhmans, and you must give your consideration to this resolve of the brāhman assembly. If you are still attached to the brāhmans, then you will give up Malini. But if you do not give up Malini, then you are no longer attached to the brāhmans.”
As the king was pondering this resolution of the brāhman assembly, he thought: “This land is full of brāhmans, over-ridden b}^ them. If I do not give up Malini there will be a riot, and then neither Malini nor I will survive.”
One should he ready to sacrifice one individual for the sake of a family, a family for the sake of a village, a village for the sake of a country, and a whole country for the sake of self.
Thus it was that the king of Kasi delivered up Malini, saying, “Let it be as the assembly of brāhmans wishes.” The brāhmans replied, “Since Malini is to be given up, let his majesty give instructions accordingly.”
Then the king, as he stood with the brāhmans outside the city, sent a messenger to go and fetch Malini. And the messenger reached the court with the king’s orders. “Come, Malini,” said he, “your father has given you up to the brāhmans, and they will put you to death.”
Malini ran to her mother, while a cry rang through the whole palace. And the people of the city at the sound of that cry became distressed and bewildered. Great was the lamentation.
Malini was taken by the messenger from Benares to the presence of her father. And when she had thus been taken by the messenger, she clung to her father and said,” Here, sire, is Malini. " The king, sobbing and weeping, handed over Malini, thus sacrificed by a father, to the large concourse of brāhmans.
When Malini had been given up by her father to the will of the brāhmans, raising her joined hands she prostrated herself before the assembly of the brāhmans, and said, “I have one request to make, if the assembled brāhmans will grant it.” The brāhmans replied, “Speak, what is j^our request?”
“I,” replied she, “have been given up to you by my father, and am now in your power. And it is the brāhmans’ resolve that Malini die. Now this is the request that I make of the assembly of brāhmans, namely, that I be allowed to live for seven days in order to give largesse and thus perform a deed of merit. After all, I duly ministered to the brāhmans and tended them at my father’s bidding. Then at the end of seven days put me to death, or do whatsoever is your pleasure.”
The oldest among the brāhmans reflected: “Yes, this is as Malini says. For a long time she served and fed the brāhmans by her father’s orders. But, afterwards, it was a wicked thought that arose in her when she turned away from the brāhmans and became devoted to the recluses. Now, when she is at liberty again, she will not deign to give more alms to the recluses, but for seven days will give them to the brāhmans instead. Therefore let her request be granted. Let her be set free for seven nights. On the seventh day she will be put to death.”
Thus the cause which led the brāhmans to resolve to kill her turned out to be the cause of a renewed term of life for her. Her request was thus granted by the brāhmans. Malini said to herself, “Having gained a week’s respite from the large mob of brāhmans, I must not be remiss and waste the seven nights.”
Free once more, and attended by a great crowd, she entered her father’s court and appealed to him, saying, “I desire to spend these seven days in giving gifts and performing deeds of merit wherever I wish. “The king replied,” So be it, child. Do good wherever you wish. ““I would invite to the court for seven days,” said Malini, “the exalted Buddha Kāśyapa and his company of disciples.” "As you please,” answered the king.
Thus the exalted Kāśyapa with his company of disciples was invited to the king’s court for seven daj^s. Out of com-passion the exalted Kāśyapa complied for the sake of men ready to be trained, saying, "The great multitude will be converted.”
The brāhmans were greatly enraged and designed to kill her in spite of the reprieve they had given her. But Malini, raising her joined hands, beseeched them, saying,”Forbear for the seven days that I may give alms. A giver, O brāhmans, is but doing as you desire.”
On the first of these seven days the Master with his company was entertained in the palace in the presence of Malini’s mother and father. And the Master preached an edifying discourse to the king, who, as well as his court, won a clear comprehen-sion of dharma. On the second day Kāśyapa converted the king’s five hundred sons, and on the third day their attendants. On the fourth day the Buddha converted the king’s ministers. On the fifth day the Master established the army in the realisa-tion of the first stage of the Way. On the sixth day the Buddha converted the king’s priest, and on the seventh day he led the townspeople to the “realisation of stream-winning.”
The king, delighted to see the Buddha and his company, invited the exalted Kāśyapa to partake of an excellent repast. And then, on the seventh day, when she saw that the exalted Kāśyapa had finished his meal and put away his bowl, Malini made a vow. “May I,” said she, “reach the end of ill here and now. May I have a son like the exalted Kāśyapa who lives for the welfare of devas and men. Thus let my son, too, awake to. the incomparable perfect enlightenment and live for the welfare of devas and men.”
Malini had a young brother named Aniyavanta. He too made a vow, saying,” May I have a father like this exalted Kāśyapa here. May I make an end of ill here and now.”
Thus the exalted Kāśyapa converted to the noble dharma Kriki, king of Kasi, his court, his five hundred young sons, his ministers, his soldiers, and all the townspeople as well. And these thought to themselves: “Malini has been a good friend to us. Thanks to her we have had a clear insight into dharma in all things. Her do the brāhmans intend to put to death. No, we shall sacrifice ourselves rather than give up Malini.”
They communicated this resolve to the brāhmans. “Let us go,” said they, “along with MaHnT. She has been a good friend to us, and while we live you may not put her to death. But when none of us is left then you may kill her.”
So in a great crowd including soldiers, and with Malini at their head, they left Benares and proceeded to the place where those thousands of brāhmans were. And when they saw the endless army coming with Mahni, the brāhmans were sore afraid and terrified. They sent a messenger to the king, saying, “Let Malini this day go free. Let her whose punish-ment had been fixed be reprieved and set free to go to her father’s sight. It is not Malini who has offended us. It is Kāśyapa with his crowd who has offended us, and on him will we wreak our vengeance.”
And the brāhmans sent ten armed conspirators with a thousand wiles at their command to Risivadana, with instruc-tions to kill Kāśyapa the recluse and his company of disciples. But the exalted Kāśyapa inspired them with friendliness and established them in the truths of the noble dharma. Then the brāhmans sent another twent}^ armed conspirators to kill Kāśyapa the recluse. These men came to Risivadana with arms and weapons, but they, too, were inspired with friendliness by the Exalted One and established in the truths of the noble dharma.
In the same way thirty, forty, and fifty men were sent, but all were inspired with friendliness by the exalted Kāśyapa and established in the truths of the noble dharma. Such is the Buddha’s power of attraction. Through the Exalted One’s power of attracting those amenable to conversion, all those who were amenable to the Buddha among those thousands of brāhmans and w^ere sent to him, were established in the truths of the noble dharma by the Exalted One. And there remained but a few thousands who were still sunk in error.
Then those who had been converted to dharma thought: “These brāhmans do not know the Buddha’s magnanimity. If they were to go to the exalted Kāśyapa they would derive great profit.” So they sent a messenger to the brāhmans, saying,” The exalted Kāśyapa, the Buddha, is magnanimous, full of great compassion, and bent on doing good in the world. Friends, do not be guilty of this crime of violence against Kāśyapa or even against his community of monks. But, leaving conceit and pride behind you, come all of you to bow at the feet of the exalted Kāśyapa. Great will be the good you will derive therefrom.”
The Buddha’s kindly speech is sincere, untinged with malice, beneficial, pure, sweet to others, and apt.
The Buddha’s kindly speech gives delight. It is not blustering, but destroys the fires of evil. It is faultless and pleasant.
The Buddha’s kindly speech is without impediment and defect. It is not untruthful, nor false, but truthful and apposite.
The speech of him who is infinitely wise is replete with the knowledge of what is to be known. It has no beginning nor end. It is inimitable. It has power over man, and is well-ordered.
He speaks the truth without malice. Ever is he kindly of heart to others. ^ Rich in the highest good that brings blessing to men — such is this perfect eloquence.
Penetrating and gushing is his speech, in the high, the low and the middle tone, correct in measure and in sound, and pure — such is this perfect eloquence.
Wedded to perfect compassion and joy, wedded to the ten fruitions is the speech that he utters. It has the eight qualities and the four modes of the Buddha’s voice — such is this perfect eloquence.
The speech that he utters has the five good qualities. Full of conviction is it, and dispelling doubt. No evil at all does it work. Such is the nature of the supreme of men.
A nature endowed with excellent qualities, which rules the great host of light. Renouncing the fair treasure of kith and kin it goes forth to larger joy.
When she saw the complete transfiguration of him who was preparing to win the source of immortality, the best of trees of incomparable fragrance, Nanda’s daughter boiled him gruel of rice.
Thus do these men of inferior understanding revile Kāśyapa the seer, the eloquent preacher, the irreproachable, the sterling man who does not transgress.
Him, the sinless, do these men revile, him who is tranquil, who has abandoned sin, who rejoices in the falling off of the fetters of existence, who is calm and well-controlled in mind.
We, monks and faithful laymen, who have great joy in Kāśyapa’s teaching, gather here to adore him, the burning, fiery flame.
He, the supreme of two-footed creatures, is a giver of insight; he is a guide. Putting off pride and conceit we gather here to adore Kāśyapa.
The brāhmans, however, were in the class of those who are fixed in wrongfulnessI and even if a thousand Buddhas were to preach dharma to them, they would be incapable of under-standing it and of believing in the Buddha, the dharma and the Sangha.
Armed with sticks and cudgels they rushed on the exalted Kāśyapa. The Exalted One called up the goddess of earth, and she, by her own power, appeared and stood as tall as a palm-tree in front of Kāśyapa. He spoke to her, saying, “Who are these brāhmans here?” “These,” she repHed, “are mine, the earth-bound slaves of the goddess of earth.” The Exalted One said to her, “Deal with them, therefore, as slaves are wont to be dealt with.”
Then the goddess, plucking up the trunk of a big palm-tree by its roots, advanced against the brāhmans and brought it heavily to the ground. Thus the terrified brāhmans were utterly destroyed.
Here ends the story of Malini in the Mahāvastu-Avadāna,
Thus have I heard. On one occasion the Exalted One was touring in Kosala, accompanied by a large crowd of five-hundred monks. He came on a visit to Marakaranda, a town of Kosala, and sojourned there in a forest grove.
One evening the Exalted One emerged from his seclusion and left his sojourning-place. He looked up, he looked to the ten quarters, and he looked down. With his gaze on the level ground he smiled, and walked on a long way.
Now the venerable Ananda saw him doing all this, ° and when he had seen it he repaired to where the large body of monks was, and said to them,”Behold, the Buddha, the Exalted One, emerged from his seclusion in the evening, and left his sojourning-place. He looked up, he looked to the ten quarters, and he looked down. And now with his gaze on the level ground he is taking a long walk, with a smile on his face. Now brethren, Tathāgatas, Arhans, and Buddhas do not smile without reason or cause. What if, brethren, we were now to go to the Exalted One and ask him the meaning of this? As the Exalted One will explain it, so will we believe.”
“So be it, O venerable one, " assented the monks.
Then the venerable Ananda with those monks went to the Exalted One, and, after bowing at his feet, stood to one side. As he thus stood on one side the venerable Ananda said to the Exalted One,” Behold, I saw the Exalted One emerging from his seclusion at evening and leaving his sojourning-place. He looked up; he looked down; he looked to the ten quarters, and then with his gaze fixed on the level ground he walked a long way, with a smile on his face. Now, Ta.thagatas, Arhans, and Buddhas do not smile without cause or reason. Lord, what is the reason, what is the cause of thy smiling?”
When this had been said, the Exalted One replied to the venerable Ananda, “You see that plot of ground, Ananda?”
“Yes, Lord.”
“That plot of ground, Ananda, was the site of the exalted Kāśyapa’s retreat.
“You see that plot of ground, Ananda?”
“Yes, Lord.”
“That plot of ground, Ananda, was the site of the exalted Kāśyapa’s hut.
“You see that plot of ground, Ananda?”
“Yes, Lord.”
“That plot of ground, Ananda, was the site of the exalted Kāśyapa’s cloister.
“You see that plot of ground, Ananda?”
“Yes, Lord.”
“On that plot of ground, Ananda, were the seats of the three Tathāgatas, Arhans and Buddhas, the exalted Krakucchanda, the exalted Kanakamuni, and the exalted Kāśyapa.”
Then the venerable Ananda, amazed, astonished, stirred and thrilled, went in a very great hurry to that plot of ground and folded his robe in four. Raising his joined hands to the Exalted One he said to him, “Let the Exalted One sit here as on an appointed seat. Then will this plot of ground have been made use of by four Tathāgatas, Arhans, and Buddhas, by the exalted Krakucchanda, by the exalted Kanakamuni, by the exalted Kāśyapa, and now by thee. Let the Exalted One, therefore, sit down as on an appointed seat.”
And the venerable Ananda, having bowed at the feet of the Exalted One sat down on one side. The monks, too, having bowed at the feet of the Exalted One sat down on one side. To Ananda thus seated on one side the Exalted One said,” Would you like, Ananda, to hear from the Tathāgata an instructive tale relating to a former existence of his which is connected with this town of Marakaranda }”
When this had been said, the venerable Ananda replied, “Now is the time. Lord, now is the occasion, vSugata, to tell this tale which will be profitable to the monks. For the monks, having heard it from the lips of the Exalted One, having grasped it from the lips of the Exalted One, will hold it for truth.”
Then the Exalted One said to the venerable Ananda:—
Once upon a time, Ananda, in the time of the exalted Kāśyapa, this town of Marakaranda was a brāhman village called Verudinga. Now in this brāhman village of Verudinga there lived a potter named Ghatikara, who was a servant of the exalted Kāśyapa. Ghatikara the potter had a young brāhman friend named Jyotipala, companion and playmate of his youth, dear to him and beloved, who was the son of a brāhman of good birth.
Now, Ananda, the exalted Ka^yapa happened to be touring in Ko^ala along with a great company of seven thousand monks. He came on a visit to the brāhman village of Verudinga in Ko^ala, and stayed there in the forest grove. Ghatikara the potter heard that the exalted Kāśyapa while touring in Kosala had come on a visit to the brāhman village of Verucjinga and was staying there in a certain forest grove. He went then to the young brāhman Jyotipala and said to him, “I have heard, my dear Jyotipala, that the exalted Kāśyapa in the course of his tour of Kosala, along with his company of seven thousand monks, has come on a visit to the brāhman village of Verudinga, and is staying there in a certain forest grove. My dear Jyotipala, what if we were to go to the exalted Kāśyapa and see, adore, and honour him?”
When this had been said, the young brāhman Jyotipala replied to Ghatikara the potter, “Look here, Ghatikara, what have I to do with these shaveling ascetics that I should go and see them and do them honour?” Twice and thrice, Ananda, did Ghatikara the potter speak thus to the young brāhman Jyotipala [and each time the latter replied]^ “What have I to do with these shaveling ascetics that I should go and see them and do them honour?”
Then, Ananda, Ghatikara the potter considered what means there might be by which the young brāhman Jyotipala should be induced to go to the exalted Kāśyapa, to see and honour him. And this is what he thought of.
Not far from that forest grove is a lotus-pond called Sumuka. “What if I and the young brāhman Jyotipala, “thought he,” were to go and bathe our heads in the lotus-pond Sumuka? “So he went to him and said,” My dear Jyotipala, let us go and bathe our heads in the lotus-pond Sumuka.”
When this had been said, the young brāhman Jyotipala replied to Ghatikara the potter,” Well then, Ghatikara, let it be as you wish.”
Then, Ananda, Ghatikara the potter, taking his bathing-mantle, and accompanied by the young brāhman Jyotipala, went to the lotus-pond to bathe. After bathing, the young brāhman Jyotipala stood on the bank tidying his hair. And Ghatikara the potter said to the young brāhman Jyotipala, “My dear Jyotipala, the exalted Kāśyapa is actually in the forest grove here. What if we were to go, my dear Jyotipala, to the exalted Kāśyapa to see and honour him?”
When this had been said, the young brāhman Jyotipala answered,” Look here, Ghatikara, what have I to do with these ascetics that I should go and see them and do them honour?”
Then, Ananda, Ghatikara the potter seized the young brāhman Jyotipala by the neck, and said to him, “My dear Jyotipala, the exalted Kāśyapa is actually in the forest-grove here. Let us go to the exalted Kāśyapa to see him and to do him honour.” But the young brāhman Jyotipala pushed him off and went his way.
Ghatikara the potter hurried after him, and, seizing him by his braided hair, said to him, “My dear Jyotipala, the exalted Kāśyapa is actually staying in the forest grove here. Let us go to the exalted Kāśyapa to see him and do him honour.”
Then, venerable Ananda, Jyotipala thought, “It cannot be without reason that Ghatikara the potter should seize me by the hair as I come from washing my head, although I resist him, and although he is of low birth.” So he said, “Well then, Ghatikara, let it be as you wish.”
Thus, Ananda, Ghatikara the potter along with the young brāhman Jyotipala went to the exalted Kāśyapa, and, having bowed at his feet, stood to one side. And as he thus stood on one side, Ghatikara the potter said to the exalted Kāśyapa, " Lord, this young brāhman Jyotipala was the friend of my boyhood and my playmate. He is dear to me and beloved.
He is the son of a brāhman of good birth. Teach him, Lord, and instruct him.”
And so, Ananda, the Exalted One initiated the young brāhman Jyotipala in the three refuges and in the five precepts. But Jyotipala said to the exalted Kāśyapa, “Lord, I am not yet prepared to be initiated in all the five precepts, for there is a troublesome and ill-tempered man whom I must put to death.”
When this had been said, the Exalted One asked, “Who, Jyotipala, is this troublesome and ill-tempered man whom you must put to death?” Jyotipala replied,” Lord, it is this Ghatikara the potter here. He seized me by the hair just as I was coming from bathing my head. And then he said, Let us go to the exalted Kāśyapa to see him and do him honour ’.”
“Let it be, sir, as Ghatikara the potter wishes. I am now prepared to be initiated in the five precepts.”
Then, Ananda, the exalted Kāśyapa exhorted Ghatikara the potter and the j^oung brāhman Joytipala, instructing, rousing, gladdening, thrilling and inciting them with a discourse on dharma. Then Ghatikara the potter and the young brāhman Jyotipala bowed at the feet of the exalted Kāśyapa and went their way.
Before they had gone far the young brāhman Jyotipala said to Ghatikara the potter, “I say, Ghatikara, you know the perfect dharma taught by the exalted Kāśyapa just as well as I do.” Ghatikara answered, “Yes, my dear Jyotipala. I know the perfect dharma taught by the exalted Kāśyapa just as you do.” Jyotipala asked, “Why then, Ghatikara, do you not go forth from home into the homeless state with the exalted Kāśyapa?” Ghatikara replied, “My dear Jyotipala, I have aged parents w^hose sight is failing, and there is no one else but me to look after them. That is why I do not embrace the religious life with the exalted Kāśyapa.”
Not long afterwards, Ananda, the young brāhman Jyotipala, becoming dissatisfied with his home life turned his thoughts to the religious life. He went to Ghatikara the potter and said to him, “Come, my dear Ghatikara, I am going to express to the exalted Kāśyapa my resolve to take up the religious Ufe, and I shall go forth from home into the homeless state.”
So Ghatikara the potter repaired with the young brāhman Jyotipala to the exalted Kāśyapa, and, having bowed at his feet, stood to one side. And as he thus stood on one side, Ghatikara the potter said to the exalted Kāśyapa, “Lord, this young brāhman Jyotipala was the friend of my boyhood and my playmate. He is dear to me and beloved, and is the son of a brāhman of good birth. Ordain him, Lord, and admit him to the community.”
Then, Ananda, the exalted Kāśyapa addressed his monks, saying, “Monks, ordain and admit the young brāhman Jyoti-pala.” And the monks ordained him.
Shortly after the admission of Jyotipala as monk, the exalted Kāśyapa left Kosala and went touring in Kasi. And, venerable Ananda, as the exalted Kāśyapa was touring in Kasi with his great company of seven thousand monks, he made for and reached the Kasi city of Benares, and stayed at Risivadana in the Deer Park. King Kriki heard that the exalted Kāśyapa was touring in Kasi with a great company of seven thousand monks and had made for and reached the Ka^i city of Benares, and was staying at Risivadana in the Deer Park.
Then, Ananda, Kriki, king of Kasi, instructed a certain man, saying, "Go, man, to the exalted Kāśyapa and greet him in my name, and say, ‘Kriki, king of Kasi bows at the feet of the exalted Kāśyapa and inquires after his health, well-being, strength, ease, and comfort. He invites him and his company of monks to eat at his house on the morrow, if the exalted Kāśyapa will consent.”
When this had been said, Ananda, the exalted Kāśyapa replied to the man, “It shall be as Kriki king of Kasi, his son and his court wish.” And when the man had ascertained the Exalted One’s consent, he returned to Benares, went to King Kriki and said to him, “Your majesty, I saluted the exalted Kāśyapa in your name. I inquired after his health, well-being, ease, strength, and comfort, and invited him and his company of disciples to a meal to-morrow. The exalted Kāśyapa complies with your wish.”
Then, Ananda, KrikT, king of Ka^i, spent that night preparing a plentiful supply of choice food, solid and soft. And when the night was past he bade a man go to the exalted Kāśyapa and say to him, “Lord, it is time to eat at the house of KrikT, king of Kasi, and we await the Exalted One’s pleasure.” The man, saying "So be it, your majesty, “in obedience to Kriki, king of Kasi, left the city of Benares and went to the Deer Park at Risivadana. And when he had come to the exalted Kāśyapa and bowed at his feet, he said to him,” Lord, it is time to eat at the house of Kriki, king of Kasi, and we await our lord’s pleasure.”
When the exalted Kāśyapa heard the man, he dressed betimes, took his alms-bowl and robe, and, attended and honoured by his monks, set out for the city of Benares.
Now, Ananda, at that time Kriki, king of Ka^i, accompanied by his sons and ministers was standing at the door of his palace, looking out for the approach of the exalted Kāśyapa and his company of disciples. When they were yet a long way off he saw them, and, having seen them, he went to meet the exalted Kāśyapa and his company of disciples. He bowed at their feet and led them in great honour to his palace.
At that time, Ananda, the palace of Kriki, king of Kasi, had a terrace called Kokanada. It was new, having but recently been completed, and had not been used before by any recluse or brāhman. And Kriki, king of Kasi, said to the exalted Kāśyapa,” Here, at m}^ house, Lord, I have a new terrace called Kokanada, but recently finished and not used yet by any recluse or brāhman. Let the Exalted One be the first to use it, and when he has used it, then we shall afterwards make use of it.”
When this had been said, the exalted Kāśyapa replied to Kriki, king of Kasi, “Be it as you wish.”
So, King Kriki arranged seats on the terrace which was called Kokanada, and had solid and soft food served out. And the Exalted One mounted the terrace Kokanada and sat down, he and his disciples each on the seat assigned to him. With his own hands Kriki, king of Kasi, regaled and served the exalted Kāśyapa with solid and soft food, while seven men waited on each member of the company with seven kinds of dishes and with parnakulaka rice.
When Kriki, king of Kasi, saw that the exalted Kāśyapa had finished his meal, washed his hands and put away his bowl, he took a low stool, and going up to the exalted Kāśyapa, he bowed at his feet and sat down to one side. And as he thus sat down on one side, Ananda, he said to the exalted Kāśyapa, “May it please the Exalted One to reside at Benares for the rainy season. I, Lord, shall have a retreat made, and in it seven thousand gabled buildings, seven thousand seats, seven thousand paths, and seven thousand horses. And I shall appoint seven thousand park attendants who will individually serve each one of the brotherhood. With a service of this kind they shall wait upon the Exalted One and his company of monks.”
When this had been said, Ananda, the exalted Kāśyapa replied to Kriki, king of Kasi,” No, your majesty, it is not possible for me to spend the rainy season among the Vajjis.”
A second and a third time did Kriki make the same request and Kāśyapa the same reply.
And, Ananda, when Kriki, king of Kasi, saw that the exalted Ka^yapa would not consent to stay in Benares for the rainy season he cried and wept. And he asked the exalted Ka^yapa,” Has the Lord any other servant such as me?”
The exalted Ka^yapa replied to Kriki, king of Ka^i, “Indeed, your majesty, you are an imperfect servant of mine. “King Kriki then asked,” Who, Lord, is a more satisfactory and perfect servant than I? “The exalted Kāśyapa replied, “In your domain, O great king, there is a brāhman village called Verudinga. There lives a servant of mine, Ghatikara.” King Kriki asked,” What manner of wealth has Ghatikara with which he has served the Exalted One and his community?”
The exalted Kai^yapa replied, " Your majesty, Ghatikara the potter has all his life abstained from murder; all his life he has abstained from theft; all his life he has abstained from immorality; all his life he has abstained from false speech; all his life he has abstained from intoxication by strong spirits, rum and wine; all his life he has abstained from dance, music and song; all his life he has abstained from the use of scents, garlands, and cosmetics; all his life he has abstained from lying on high and large beds; all his life he has abstained from taking food at the wrong time; and all his life he has abstained from hoarding gold and silver.
“Ghatikara the potter, your majesty, does not dig up earth himself. But wherever there are heaps of earth thrown up by mice or washed down or scooped out by water, it is there that he takes his earth and makes it into pots. These he sets down on the cross-roads, and those people who want pots pay for them by putting down in their place a measure of kidney-beans, or beans, or rice. They take the pots with them without more ado, and go their way.
“Such, your majesty, is the wealth of Ghatikara the potter wherewith he serves the Tathāgata and his community. And his parents are infirm, aged and blind. There was one occa-sion, your majesty, when I was staying in the brāhman village of Verudinga. One morning, I dressed early, took my alms-bowl and robe and went round the brāhman village of Verudinga begging for alms. And as I was making my way systematically through the village in quest of alms, I came to the house of Ghatikara the potter and stopped there. Now at that time Ghatikara the potter was absent from home, but his parents said to the Tathāgata, ‘Lord, thy servant is gone out, but in the store-loft there is curry and rice-gruel. Let the Exalted One help himself thereto.’ And I, your majestj accepted the curry and rice-gruel from the kindly folk, ate them and went my way.
“Then Ghatikara the potter returned home, and saw that the curry and rice-gruel in the store-loft had been partaken of. When he saw this he asked his parents. ‘Father,’ said he, who has helped himself to the curry and rice-gruel in the store-loft of Ghatikara?’ His parents replied, ‘Son, it was the exalted Kāśyapa.’
“Then, your majesty, Ghatikara the potter reflected, ‘Now great is my gain and well-won in that the exalted Kāśyapa, even in my absence has shown me exceeding great trust.’ And joy and gladness did not leave him for a fortnight, nor his infirm, aged and blind parents for a week.
“There was another occasion, your majesty, when the Tathāgata had not enough straw to roof his hut in the woods. r bade the monks to go and fetch straw from the house of Ghatikara the potter. And the monks went.
“Now at that time again, your majesty, Ghatikara the potter was away from home. The monks saw no straw there, but they did see the new roof of the potter’s workshop. So they returned to the Tathāgata, bowed at his feet and said to him, ‘Lord, thy servant is absent from home, nor is there any straw there. But his workshop has a new roof.’
“When this had been said, the Tathāgata said to his monks, ‘Go, monks, to the house of Ghatikara the potter, and strip the straw off the new roof of his workshop and bring it here.’ And the monks went to the house of Ghatikara the potter and stripped off the straw on the new roof of his workshop.
“The parents of Ghatikara the potter asked the monks.
‘Who is it that strips off the straw from the new roof of Ghatikara the potter’s workshop?’ The monks answered them, ‘Good folk, since there is not enough straw for the roof of the hut of the exalted Kāśyapa and his monks, this straw is being taken there.’ Ghatikara the potter’s parents then said to the monks, ‘Take it, take it for your own.’
“Then, your majesty, Ghatikara the potter returned home. He saw that the straw had been taken away from the new roof of his workshop, and when he had seen this he questioned his parents. ‘Father,’ said he, ‘who has stripped the straw off the new roof of Ghatikara the potter’s workshop?’ His parents replied, ‘Son, the exalted Kāśyapa had not enough straw for his hut in the woods, and the monks have taken your straw there.’
“Then, your majesty, Ghatikara the potter reflected, Now great is my gain and well-won in that the exalted Kāśyapa even in my absence has again shown me exceeding great trust.’ Joy and gladness did not leave him for a whole month, nor his blind parents for a fortnight.
“I am sure, your majesty, that Ghatikara the potter would not take as much umbrage as you do because the exalted Kāśyapa does not consent to stay for the rainy season in the city of Benares.”
Then, Ananda, Kriki, king of Kasi, reflected, “Great is my gain and well-won in that such a holy man dwells in ray realm. For men are fields wherein one may win merit.” So Kriki, the king of Kasi, sent to Ghatikara the potter seven cartloads of parnakula rice, fresh water, sesamum oil, salt and cooked food.
Then, Ananda, Kāśyapa taught, roused, gladdened, and thrilled Kriki, king of Kasi, with a discourse on dharma. And rising from his seat he went his way.
Then, Ananda, the exalted Kāśyapa, after finishing his meal on his return from the alms-round, said to his monks, “Sit down together, monks, and cross your legs, as I am doing. I shall not uncross them until the hearts of all the seven thousand monks seated on these couches are completely rid of the d^ravas.”
“So be it, Lord,” said the monks in obedience to the exalted Kāśyapa. And they sat down together crossing their legs.
Afterwards, Ananda, this mental reflection arose in the monk Jyotipala as he was meditating in solitude and seclusion: ”Ah, may I in some future time become a Tathāgata, an Arhan, a perfect Buddha, endowed with knowledge and virtue, a Sugata, an unsurpassed knower of the world, a driver of tameable men, and a teacher of devas and men. And after gaining experience of this world, of the world beyond, of the worlds of devas, of Mara, of brāhmans and recluses, and of the offspring of devas and men, then may I here in the Deer Park at Risivadana near Benares set rolling the wheel of dharma that is twelve-fold and that can not be rolled by recluse, brāhman, deva, Mara or anyone else. Reborn in the world again, together with dharma, may I thus teach the dharma that is endowed with and altogether perfect in all good qualities, as this exalted Kāśyapa now does. Thus may devas and men deem me worthy to hearken to and believe in, as they now do the exalted Kāśyapa. May I become all this for the welfare and happiness of mankind, out of compassion for the world, for the sake of the great multitude, for the welfare and happi-ness of devas and men. May the hosts of asuras dwindle; may the hosts of devas wax great.”
Now, Ananda, the exalted Kāśyapa, becoming aware of such a mental reflection on the part of the monk Jyotipala, told a certain monk to go to the monk Jyotipala and say to him, “Your master calls you, venerable Jyotipala. Come to the Tathāgata.” In obedience to the exalted Kāśyapa that monk went to the monk Jyotipala and said to him, “Venerable Jyotipala, your master calls you. Come to the Exalted One. “"So be it, venerable sir,” said the venerable Jyotipala, and in obedience to the monk, he went to the exalted Kāśyapa, bowed at his feet and sat down to one side.
And as the venerable monk Jyotipala thus sat down on one side, the exalted Kāśyapa said to him, “Jyotipala, did not this mental reflection arise in Jyotipala as he was meditating in solitude and seclusion?:— ‘May I in some future time become a Tathāgata, an Arhan, a perfect Buddha, endowed with knowledge and virtue, a Sugata, an unsurpassed knower of the world, a driver of tameable men, and a teacher of devas and men. And after gaining experience of this world, of the world beyond, of the worlds of devas, Mara, brāhmans, and recluses, and of the offspring of devas and men, then may I here in the Deer Park at Risivadana near Benares, set rolling the wheel of dharma which is thrice-revolved and twelve-fold and may not be rolled by recluse, brāhman, deva, Mara, Brahma or any one else. Reborn in the world again, together with dharma, may I thus teach the dharma that is endowed with and altogether perfect in good qualities, as this exalted Kāśyapa now does. Thus may I preserve in harmony a community of monks as the exalted Kāśyapa now does. Thus may devas and men deem me worthy to hearken to and believe in, as they now do the exalted Kāśyapa. May I become all this for the welfare and happiness of mankind, out of com-passion for the world, for the sake of the great multitude, for the welfare and happiness of devas and men. May the hosts of asuras dwindle; may the hosts of devas wax great’.”
When this had been said, Ananda, the monk Jyotipala replied to the exalted Kāśyapa, “It was so. Lord.” Then the exalted Kāśyapa said to the monk Jyotipala, “Therefore, Jyotipala, give to the community of monks, with the Buddha at their head, this seat of gold and a suit of garments. For when you have performed this meritorious deed, devas and men will deem you worthy to hearken to and believe in.”
So, Ananda, the monk Jyotipala gave a golden seat and a suit of garments to the community of monks, with the Buddha at their head. Then the exalted Kāśyapa smiled, and pro-claimed of the monk Jyotipala,” You, Jyotipala, in some future time will become a Tathāgata, an Arhan, a perfect Buddha, endowed with knowledge and virtue, a Sugata, an unsurpassed knower of the world, a driver of tameable men, and a teacher of devas and men. Having gained experience of this world and the world beyond, of the worlds of devas, Mara and Brahma, of the race of brāhmans, recluses, devas and men, here in the Deer Park at Risivadana, near Benares, you will set rolling the wheel of dharma that is thrice-revolved and twelve-fold, and may not be rolled by recluse, brāhman, deva, Mara, or by anyone else. Reborn in the world again, together with dharma, thus will you teach the dharma that is endowed with and altogether perfect in all good qualities, as the exalted Kāśyapa now does. Thus will you preserve in harmony a com-munity of disciples even as the exalted Kāśyapa now does. Thus will devas and men deem you worthy to hearken to and believe in as they do now the exalted Kāśyapa. You will become all this for the welfare and happiness of mankind, out of compassion for the world, for the sake of the multitude, and for the welfare and happiness of devas and men. The hosts of asuras will dwindle; the hosts of the devas will wax great.”
Then, Ananda, when this had been proclaimed of Jyotipala by the exalted Kāśyapa, the devas of earth cried, “Ho! friends, it has been proclaimed by the exalted Kāśyapa of this monk who is named Jyotipala, that in some future time he will become a Tathāgata, an Arhan, a perfect Buddha, endowed with knowledge and virtue, a Sugata, an unsurpassed knower of the world, a driver of tameable men, and a teacher of devas and men. After gaining experience of this world and the world beyond, of the worlds of devas, Mara, Brahma, and of the race of recluses, brāhmans, devas, and men, he will here in the Deer Park at Risivadana, near Benares, set rolling the wheel of dharma that is thrice-revolved and twelve-fold, and may not be rolled by recluse, brāhman, deva Mara, Brahma or by any one else. Reborn in the world again, together with dharma, thus will he teach the dharma that is endowed with and altogether perfect in all good qualities, as the exalted Kāśyapa now does. He will become all this for the welfare and happiness of mankind, out of compassion for the world, for the sake of the great multitude, for the welfare and happiness of devas and men. The hosts of asuras will dwindle; the hosts of devas will wax great.”
This cry of the devas of earth was heard by the Caturmaharajaka devas, the Trayastrim^a devas, the Yama devas, the Tusita devas, the Nirmanarati devas and the Paranirmitava^a-vartin devas. And at that instant they raised a shout that reached the devas in the world of Brahma, crying,” Ho! friends, it has been proclaimed by the exalted Kāśyapa of this monk who is named Jyotipala, that in some future time he will become a Tathāgata, an Arhan, a perfect Buddha, endowed with knowledge and virtue, a Sugata, an unsurpassed knower of the world, a driver of tameable men, and a teacher of devas and men. After gaining experience of this world and the world beyond, of the worlds of devas including Brahma’s devas, and of the race of recluses, brāhmans, devas and men, then here in the Deer Park at Risivadana, near Benares, he will set rolling the wheel of dharma that is thrice-revolved and twelve-fold, and may not be rolled by recluse, brāhman, deva, Mara, Brahma, or by anyone else. Reborn in the world again, together with dharma, thus will he teach the dharma that is endowed with and altogether perfect in all good qualities, as the exalted Kāśyapa now does. Thus will devas and men deem him worthy to hearken to and believe in as they now do the exalted Kāśyapa. He will become all this for the welfare and happiness of mankind, out of compas-sion for the w^orld, for the sake of the multitude, for the welfare and happiness of devas and men. The hosts of the asuras will dwindle; the hosts of devas will wax great.”
Then, Ananda, when that shout had died away, the exalted Kāśyapa taught , roused, gladdened and thrilled the monks with a discourse on dharma.” Reason thus, monks, “said he,” not thus. Apply your minds thus, not thus. Abide having your own selves as your island, not others; having your own selves as your refuge, not others; having the dharma as your island, and not anything else; having the dharma as your refuge and not anything else.”
Then the exalted Kāśyapa, with his body all aflame, burning and glowing, rose up in the air to the height of one palm-tree, and from there he taught, roused, gladdened and thrilled the monks with a discourse on dharma.” Reason thus, not thus, monks, “said he.”Apply your minds thus, not thus. Abide having your own selves as your island, and not others; having your own selves as your refuge, and not others; having the dharma as your island, and not anything else; having the dharma as your refuge and not anything else.”
Then, Ananda, the exalted Kāśyapa rose from the height of one palm-tree to two, from two to three, from three to four, from four to five, from five to six, and from six to seven. And from that height he taught, roused, gladdened and thrilled the monks with a discourse on dharma. “Reason thus, monks,” said he, “not thus. Apply your minds thus, not thus. Abide having your own selves as your island, and not others; having your own selves as your refuge, and not others; having the dharma as your refuge and not anything else.”
Then, Ananda, the exalted Kāśyapa, descending from the height of seven palm-trees to six, from six to five, four, three, two, and one, sat down on his seat again. There he taught, roused, gladdened, and thrilled the monks with a talk on dharma. “Reason thus, monks,” said he, “not thus. Apply your minds thus, not thus. Abide having your own selves as your island and not others; having your own selves as your refuge, and not others; having the dharma as your island, and not anything else; having the dharma as your refuge, and not anything else.”
Then, Ananda, the exalted Kāśyapa uncrossed his legs and said to his monks,” Monks, I uncross my legs as I have completely rid of the āśravas the hearts of all these seven thousand monks who are seated on these seats, except only the heart of the monk Jyotipala. And of him I have proclaimed that he will win the unsurpassed perfect enlightenment.”
Now, Ananda, you will perhaps think that the monk named Jyotipala at that time and on that occasion was somebody else. You must not think so. For it was I who at that time and on that occasion was the monk named Jyotipala.
Thus did the Exalted One speak, and the venerable Ananda himself and the seven thousand monks rejoiced in his words.
Here ends the chapter on Jyotipala in the Mahavastu-A vadana.
When the monk Jyotipala had prepared rice-gruel for the exalted Ka^yapa and his compan}^ of disciples, he bought a thousand-pieces’ worth of kesara powder and sprinkled it over the exalted Kāśyapa and his company of disciples. He then gave the exalted Kāśyapa a golden seat and a suit of garments, and afterwards made his vow.” Like this exalted Kāśyapa, “said he,”a perfect Buddha, who bears the thirty-two marks of a Great Man, is gifted with his eighty minor characteristics, has a radiant body, is endowed with the eighteen special attributes of a Buddha, strong with the ten powers of a Tathāgata, and confident with the four grounds of confidence, may I, too, in some future time become a Tathāgata, an Arhan, a perfect Buddha, endowed with know-ledge and virtue, a Sugata, an unsurpassed knower of the world, a driver of tameable men, and a teacher of devas and men, as this exalted Kāśyapa now is. Thus m.ay I set rolling the wheel of dharma, that is thrice-revolved, twelve-fold, and incomparable, as the exalted Kāśyapa now does. Thus may I maintain a community of disciples in harmony as the exalted Kāśyapa now does. Thus may devas and men deem me worthy to hearken to and believe in as they do now the exalted Kāśyapa. Thus having myself crossed, may I lead others across; released, may I release others; comforted may I comfort others; finally released may I give final release to others, as this exalted Kāśyapa now does. May I become all this for the welfare and happiness of mankind, out of compassion for the world, for the sake of the great multitude, for the welfare and happiness of devas and men.”
Then the exalted Kāśyapa proclaimed to Jyotipala that he would win the unsurpassed perfect enlightenment. “You, Jyotipala,” said he, “will become in some future time a Tathāgata, an Arhan, a perfect Buddha, endowed with know-ledge and virtue, a Sugata, an unsurpassed knower of the world, a driver of tameable men, and a teacher of devas and men. As soon as that auspicious kalpa comes, you will become endowed with the thirty-two marks of a Great Man, with his eighty minor characteristics, and with a radiance round your body. You will be endowed with the eighteen special attributes of a Buddha; you will be strong with the ten powers of a Tathāgata, and confident with the four grounds of confidence. Thus, having yourself crossed, you will lead others across; released, you will release others; comforted, you will comfort others; finally released you will give final release to others, as I do now. You will become all this for the welfare and happiness of mankind, for the sake of the multitude, out of compassion for the world, for the welfare and happiness of devas and men.”
And immediately it was proclaimed by the exalted Kāśyapa that the monk Jyotipala would win the unsurpassed perfect enlightenment, this great earth violently shook, trembled, and quaked six times. And the devas of earth cried out and made their shout heard… . The account of this proclamation by the Exalted One is to be completed in the same way as that of other proclamations.
The Bodhisattva Jyotipala embraced the religious life under the exalted Kas3^apa, cleaned his retreat, served him with drink, and in turn was instructed by the Buddha.
Jyotipala the Bodhisattva in his quest for the cessation of existence, gave the Exalted One rice-gruel, a seat of gold, and a suit of garments.
When he had made this gift he made a vow to be a guide of the world, a teacher of devas and men, and a preacher of the noble dharma.
“Thus,” said he, " may the dharma be preached by me, and thus may many beings be established by me in the noble dharma. Thus may devas and men hearken to my voice. May I for the sake of mankind set rolling the wheel of dharma. May I light the torch of dharma; may I beat the bannered drum of dharma; may I raise on high the standard of dharma; may I blow the trumpet of dharma. May I bring the sight of understanding to those who are in the ways of ill, who are fallen on suffering, are tormented by birth and old age, and are subject to death, who see only with the eye of the flesh.
May I set free from the round of rebirths those who are in the hells of Sañjīva, Kālasūtra, San ghat a, Raurava and Avīci, or are scattered in the six realms of existence. May I set free from the round of rebirths those who have fully or partially expiated their sins in hell, who are tormented in the states of desolation, who are subject to death, whose bliss is little and misery great. May I live for the welfare of the world, and teach dharma to devas and men. Thus may I convert men as this Light of the world now does ".
When that auspicious kalpa comes, you will be a Buddha, a guide of the world, in Risivadana, a Sdkyan of the city named Kapila. Then will your vow he realised.
After living a flawless, faultless, unspotted, unblemished, perfect holy life Jyotipala died and w^as reborn in the deva w^orld called Tusita as a deva named Svetaketu, who was of great power and might. He excelled the other devas in the ten heavenly attributes, namely, heavenly length of life, heavenly complexion, heavenly bliss, heavenly majesty, heavenly fame, heavenly form, heavenly voice, and the heavenly senses of smell, taste, and touch. [And the other devas asked him for orders in all cases where an order was necessary. ^J
This deva named Svetaketu was learned, accomplished, confident, skilled, and intelligent, and he pursued the religious life under eighty-four thousand Buddhas, not to speak of ninety-six koṭis of Pratyekabuddhas and illustrious disciples.
Forty thousand Buddhas, guides of the world, passed away, what time the Conqueror lived the holy life in his quest to end existence.
Fifty thousand Buddhas, guides of the world, passed away, and under them the Conqueror fulfilled his time in his quest to end existence.
Ninety -six koṭis of independent Pratyekabuddhas passed away, and under them the Conqueror fulfilled his time in his quest to end existence.
Countless koṭis 0I Arhans of great learning passed away, and under them the Conqueror fulfilled his time in his quest to end existence.
The association of the Master, the Dasabala, with these in his former lives has thus been related. A few Buddhas have been mentioned, many more are unmentioned of those under whom the Conqueror fulfilled his time in his quest to make existence cease.
Here ends the proclamation made concerning Jyotipala in the Mahāvastu-Avadāna.
Here begins the Rajavamsa.
Monks, there comes a time, there comes an occasion when this universe after a long stretch of time begins to dissolve. And while it is in the course of dissolution beings are for the most part reborn in the world of the Ābhāsvara devas.
There comes a time, monks, there comes an occasion, when this universe after a long stretch of time begins to re-evolve once more, and while it is re-evolving certain beings, in order to achieve the extinction of existence and karma, leave Abhas-vara and are born in this world. These beings are self-luminous, move through space, are made of mind, feed on joy, abide in a state of bliss, and go wherever they wish. That, monks, is the appropriate condition of these beings who are self-luminous, move through space, are made of mind, feed on joy, abide in a state of bliss, and go wherever they wish. The moon and sun were not yet known in the world. Hence the forms of the stars were not known, nor the paths of the constellations, nor day and night, nor months and fortnights, nor seasons and years. That, monks, is the appropriate condition of those beings who are self-luminous, move through space, are made of mind, feed on joy, abide in a state of bliss, and go wherever they wish.
Then this great earth came into being like a lake of water, goodly in colour and taste. It was sweet even as the pure honey of the bee. In appearance it was like an expanse of milk or butter.
Then, monks, some being who was wanton and of greedy disposition tasted this essence of earth with his finger. It pleased him by its colour, smell and taste. Now other beings, when they saw what he had done, began to follow his example, and they too tasted this essence of earth with their fingers. They also were pleased, and so on to “taste.”
On another occasion, monks, that being ate a whole mouthful of this essence of earth as ordinary food. Other beings, also, when they saw him, began to follow his example, and ate whole mouthfuls of this essence of earth as ordinary food. Now, monks, from the time that these beings began to eat whole mouthfuls of this essence of earth as food, their bodies became heavy, rough and hard, and they lost the qualities of being self-luminous, of moving through space, of being made of mind, of feeding on joy, of being in a state of bliss and of going wherever they wished. When these qualities disappeared the moon and sun became known, and conse-quently the forms of the stars, the paths of the constellations, night and da}^ months and fortnights, and the seasons and years.
These beings, monks, lived on a very long time feeding on this essence of earth, it being the source of their appearance, nourishment and sustenance. Those who took much of it for food became ugly; those who ate little became comely. And those who were comely scoffed at the ugly saying, “We are comely; they are ugly.” But while they thus lived on, proud of their beauty, vain and conceited, this essence of earth vanished.
Then there appeared on the surface of the earth an excres-cence, like honey in appearance. This was goodly of colour and smell, and it was sweet like the pure honey of the bee.
And, monks, when the essence of earth had vanished those beings exclaimed, "Ah! What flavour it had! Ah! What flavour it had! “Even as men now do, when they are satisfied after eating good food, and exclaim”Ah! What flavour it had! Ah! What flavour it had! " Thus does that ancient primevaP expression become current once more, although men do not understand the significance of it.
And so, monks, those beings lived on a very long time feeding on this excrescence on the surface of the earth, it being the source of their appearance, nourishment and sustenance. Those who ate much of it became ugly; those who ate little, comely. And those who were comely scoffed at those who were ugly, saying,” We are comely, they are ugly.”
While they thus lived on, proud of their beauty, vain and conceited, the excrescence on the surface of the earth vanished, and in its place a creeping-plant appeared, like the bamboo in appearance. It was goodly of colour, smell and taste. It was sweet as the pure honey of the bee.
When the excrescence on the surface of the earth had disappeared those beings groaned, “Alas! Oh! Alas! Oh!” Just as now, when men are afflicted by any calamity, they groan, "Alas! Oh! Alas! Oh \ “In this way does that ancient primeval expression become current once more, although men do not understand the significance of it. Thus, then, did those beings, when the excrescence on the surface of the earth had disappeared, groan,”Alas! Oh! Alas! Oh!”
Now, monks, when the excrescence on the surface of the earth had disappeared, those beings went on living for a very long time on the creeping-plant, which became the source of their appearance, nourishment and sustenance. Those who ate much of it became ugly; those who ate little, comely. And those who were comely scoffed at those who were ugly, saying,” We are comely, they are ugly. " While they thus became proud of their beauty, vain and conceited, the creeping-plant vanished.
In its place there appeared rice which was without powder or husk, being just fragrant grain. If it was cropped at evening, by the morning it had sprouted, ripened and fully grown, without any signs of its having been cut. If it was cropped in the morning, by the evening it had sprouted, ripened and fully grown, without any signs of its having been cut.
Now, monks, at the disappearance of the creeping-plant, those beings groaned, "Alas! Oh! Alas! Oh! " Even as men now do when they are afflicted by any calamity. In this way does an ancient primeval expression become current once more, although men do not understand the significance of it.
Then, monks, after the disappearance of the creeping-plant, those beings lived on a very long time feeding on the rice which was without powder or husk, but was just fragrant grain. And from the time that they did so, the distinguishing characteristics of female and male appeared among them. They looked on one another with inordinate passion in their hearts. Looking on one another with passion in their hearts they became inflamed with passion for one another. Becoming inflamed with passion they violated one another.
And, monks, those who witnessed them violating one another, threw sticks at them, and clods of earth and mud. For, my friends, wrong and sin appear in the world when one being violates another. Just as now, monks, when the young bride is being carried away, people throw sticks and clods. In this way does an ancient primeval custom become current once more, although men do not understand the significance of it. Then, indeed, this was considered immoral, irreligious andirregular, but now it is considered moral, religious, and regular.
Now, monks, those beings, because of their immoraHty, got into trouble, and they were shunned by their fellows. So they left their homes for one day, for two days, for three, four or five, for a fortnight or for a month, in order to conceal their immorality, and during this time had their housework done by others.
Then, monks, this thought occurred to some being who had gone to gather rice, “Why should I tire myself, as I have hitherto been doing, by gathering rice at evening for supper, and again in the morning for breakfast? What if I were to gather once daily enough rice for both the evening and morning meals?” So, monks, this being gathered once a day enough rice for evening and morning. Then some other being said to him, “Come, good being, let us go and gather rice.” When this had been said, that other being replied, “You go, good being. As for me, I have fetched at one and the same time enough rice for both evening and morning.”
Then, monks, it occurred to that other being also, “This is surely a splendid practice. What if I in my turn were to gather at one and the same time enough rice for two or three days?” And he went and gathered enough rice at one time for two or three days.
Then yet another being said to him, “Come, good being, let us go and gather rice.” When this had been said, that being replied, “Do you go, good being, for I have gathered at one time enough rice for two or three days.”
Then, monks, it occurred to that being also, “Surely this is a splendid practice. What if I in my turn were to gather at one time enough rice for four or five days?” And he went and gathered enough rice for four or five days at one time.
From the time, monks, that these beings began to live by hoarding the rice that was without powder or husk, but was just fragrant grain, powder and husk began to appear on it. And when it was cropped at evening it did no longer sprout, ripen and fully grow by the morning, while the signs of its having been cut were clearly seen.
Then, monks, those beings hurriedly gathered together and took counsel.”Friends, “said they,”in the past we were self-luminous, moved through space, were made of mind, fed on joy, lived in bliss, and went wherever we wished. And while we were thus self-luminous, moved through space, were made of mind, fed on joy, lived in bliss, and went wherever we wished, the moon and sun were not known in the world, nor the forms of the stars, nor the paths of the constellations, nor day and night, months and fortnights, nor seasons and years.
“Then this great earth appeared, like a lake of water. In appearance it was like an expanse of butter or milk, and had a goodly colour, smell and taste. It was as sweet as the pure honey of the bee. But, friends, some being who was wanton and of greedy disposition tasted this essence of earth with his finger, and it delighted him with its colour, smell and taste. Then that being on another occasion ate a whole mouthful of this essence of earth as ordinary food. And we, seeing him, followed his example and ate whole mouthfuls of this essence of earth as ordinary food.
“Now, friends, from the time that we began to eat whole mouthfuls of this essence of earth as ordinary food, our bodies acquired weight, roughness and hardness, while the attributes we had before of being self-luminous, of moving through space, of being made of mind, of feeding on joy, of living in a state of bliss, and of going wherever we wished, were lost. And with the loss of these attributes, moon and sun became known in the world , and the forms of the stars, the paths of the constellations, days and nights, months and fortnights, and seasons and years.
“Friends, we lived on for a very long time feeding on that essence of earth, which was the source of our appearance, our nourishment and our sustenance. But when wrong and sinful states came to be known among men, when wrong and sinful states came to be known among us, then this essence of earth disappeared. And in its place there appeared an excrescence on the surface of the earth, like honey in appearance and of goodly colour and smell. It was as sweet as the pure honey of the bee.
“For a very long time, friends, we lived on that excrescence, which was the source of our appearance, nourishment and sustenance. But when wrong and sinful states came to be known among men, then the excrescence on the earth dis-appeared. And in its place there appeared a creeping-plant, like the bamboo in appearance, goodly of colour, smell and taste. It was as sweet as the pure honey of the bee.
“For a very long time, friends, we lived on this rice, which was without powder or husk, but was just fragrant grain, and it was the source of our appearance, nourishment and sustenance. But when wrong and sinful states came to be known among men, powder and husk began to envelop the rice. And now when cropped at evening it did not sprout, ripen and fully grow by the morning, while the signs of its having been cut were clearly seen. Nor when cropped in the morning did it sprout, ripen and fully grow by the evening, while the signs of its having been cut were clearly seen.
“What if we were now to divide the rice-fields and set boundaries to them? Let us allot this field to you, and this to ourselves.” And so, monks, they set boundaries to the rice-fields, saying, “This field is yours, this is ours.”
Then, monks, this thought occurred to some being who had gone to gather rice: “What will become of me? How shall I get a living, if my plot of rice fails? What if now I were to steal and take another’s?” And so, monks, while he was watching over his own plot of rice, he stole and took another’s.
Another being saw him steal and take another’s rice, and when he had seen him, he went to him and said,” Indeed, good being, you have stolen and taken another’s rice. “And he replied,” Yes, good being, but it will not happen again:”
But, monks, the thought occurred to him a second time when he had gone to gather rice: “What will become of me? How shall I get a living, if my plot of rice fails? What if now I were to steal and take another’s rice?” And a second time did that being, while watching over his own plot, steal and take another’s rice.
That other being saw him thus a second time steal and take another’s rice, and when he had seen him, he went to him and said, “Good being, it is the second time that you have stolen and taken another’s rice,” And a second time, monks, did he reply, “Yes, but it will not happen again.”
But a third time, monks, did the thought occur to that being when he had gone to gather rice: “What will become of me? How shall I get a living if my plot of rice fails? What if now I were to steal and take another’s rice?” And so a third time did that being while watching over his own plot steal and take another’s rice.
The other being saw him thus a third time steal and take another’s rice, and when he had seen him he went to him and beat him with a stick, saying, “Good being, this is the third time you have stolen and taken another’s rice.” Then, monks, he stretched out his arms, wailed, and cried, “Sir, wrong and injustice have made their appearance in the world, now that violence is known.” But, monks, the other being, throwing his stick on the ground, stretched out his arms, wailed and cried out, “Sir, it is when theft and falsehood make their appearance in the world that wrong and injustice are known.”
And so, monks, the three wrong and sinful states of theft, falsehood, and violence made their first appearance in the world.
Then, monks, those beings hurriedly gathered together and took counsel. "Friends, “said they,”what if we were to select him who is most kind-hearted among us, and most authoritative, to reprove whoever among us deserves reproof, and to approve whoever deserves approval? And we will assign to him a portion of the rice in the fields of each of us.”
And so, monks, those beings selected him who was the most kind-hearted and authoritative among them, and said to him,” Let your majesty reprove whosoever among us deserves reproof, and approve whosoever deserves approval. We elect you to sovereignty over us all, and we give you a sixth part of the rice in the fields of each of us.”
So originated the idea that Mahā-Sammata means “elected by the great body of the people.” So originated the idea that raj an means he who is worthy of the rice-portions from the rice-fields. So originated the idea that an anointed [noble] means he who is a perfect guardian and protector. So origin-ated the idea that he who achieves security for his country is as a parent to towns and provinces. That is how a king can say, “I am king, an anointed noble, and one who has achieved security for my people.”
The son of King Sammatawas Kalyana, whose son was Rava. Rava’s son was Uposadha, and (Jposadha’s son was King Mandhatar.^’
King Mandhatar had many thousand sons, grandsons, and grandsons’ grandsons, all of them kings. The last of these was Iksvaku,*^ styled Sujata, king in the great city of Saketa.
King Iksvaku Sujata had five sons, Opura, Nipura, Kara-kandaka, Ulkamukha and Hastikasirsa, and five young daughters, Suddha, Vimala, Vijita, Jala and Jali. Also he had a son named Jenta by a concubine. Jenta’s mother was named Jenti. King Sujata was pleased by her womanly qualities, and he thus became gracious to her and offered her the choice of a boon.” Jenti, “said he,” I grant you a boon. Whatever boon you ask of me I will give it to you. “Jenti replied,” Sire, after I have consulted with my parents, I shall make a request of you.”
Then Jenti informed her parents and said, “The king has offered me the choice of a boon. What do you say? What shall I ask of the king?” And they both expressed what was in the mind of each and said,”Ask for the boon of a village.”
But there was a certain female devotee who was clever, cute and crafty, and she said, “Jenti, you are yourself a concubine’s daughter, and your son has no right to his father’s estate, not to speak of that of a king’s. It is those five boys, the sons of a noble woman, who have the right to their father’s kingdom and estate. Now the king has offered you the choice of a boon, and King Sujata does not go back on his word, but is truthful and keeps his promises. Do you, therefore, ask this of him and say, Banish those five sons of yours from the kingdom, and anoint my young son Jenta as heir to the throne. And he shall become king in the great city of Saketa after you.’ After that everything will be yours.”
And so Jenti asked this boon of the king. “Your majesty,” said she, “banish these five sons of yours from the kingdom, and anoint the young boy Jenta as heir to the throne, so that he will become king in the great city of Saketa after his father. Let your majesty grant me this boon.”
W^hen Sujata heard this, he was sorely troubled, for he loved those boys. And yet, having offered a boon, he could not do otherwise. So he said to the woman Jenti, "So be it. Let this boon be granted you.”
Cities and provinces heard of this granting of the boon, of how the young men were to be banished, and the young
Jenta, a concubine’s son, anointed heir to the throne. Then, owing to the sterling worth of those young men, there was great sorrowamong the people, and they said,” Where they go, we go.”
King Sujata heard that the people were intending to leave Saketa and the provinces with the princes, and he caused a proclamation to be made in the great city of Saketa: “To all who go out of Saketa with the princes will be given all they want from the royal store. If they want elephants, horses, chariots, carts, carriages, waggons, oxen, rams, goats, ante-lopes, corn, or anything else, such as clothes, ornaments, male and female slaves, all these will be given them from the royal store.” And at the king’s command, his ministers produced and gave from his store-house, granary and treasury, whatever any of those going into exile asked for.
So the young princes accompanied by several thousands of their countrymen left the city of Saketa in a strong body with many thousands of waggons, carts and carriages, and made for the north. There they were befriended by the king of Kasi and Kosala^. For the young men were good, masterly, gentle,*pleasant, virtuous and honourable, and all the people of Kasi and Kosala were entirely delighted with them. "Ah! “said they,” how good and honourable are these young men.”
But then it happened with this king as the Exalted One says in the Questions of Sakra:^ “Devas and men, Asuras, Garudas, Gandharvas, Yaksas, Raksasas, piśācas, Kum-bhandas, and all other denizens of earth are bound in the fetters of jealousy and envy.”
And so jealousy took hold of the kmg of Kasi and Kosala.”As this people of mine, “thought he,”have been attracted by these young men, it is possible they will kill me and then anoint them as heirs to the throne. " Therefore the king of Kasi and Kosala drove them out of the land.
Now there dwelt on the slopes of the Himalayas a seer named Kapna, who was in possession of the five super-knowledges, had achieved the four meditations, and was of great might and power. His hermitage was extensive, delightful, rich in roots, flowers, leaves, fruits, and water, was bright with a thousand plants, and included a large wood of sdkota trees.
And the young men sojourned there in the wood of sdkota trees. Thither there came some merchants on their way to the lands of Kasi and Kosala. (On their return home) some-body asked these merchants, “Whence do you come?” And they repHed, “From the forest of sdkota trees yonder. Men of Saketa in Kosala also are travelling there in the forest of sdkota trees. For we asked them,” Where are you going?“And they replied,”To the sdkota forest in the Himalayas’.”
Now those young princes said among themselves, “There must be no corruption of our race.” And from fear of such a corruption they each married a half-sister born of a different mother.
Then King Sujata asked his ministers, saying, “My ministers, where do the princes dwell?” And his ministers replied, “Your majesty, the princes dwell in a great wood of sdkota trees in the Himalayas.”
Next, the king asked his ministers, “Whence do the princes get themselves wives?” They replied, “W^e have heard, your majesty, that the princes, through fear of corrupting their race, each married a half-sister of a different mother, saying, ‘There must be no corruption of our race’.”
Then the king asked his priest and other learned brāhmans,” Can that be done as it has been done by these princes? “And the learned brāhmans with the priest at their head replied,” It can be done, your majesty, and thereby the princes do not contract any taint.”
When he heard the learned brāhmans, the king, gladdened, delighted and enraptured, exclaimed, “Cunning, sirs, are these princes.” And from the “cunning” of these princes arose their name, appellation and designation of Sakiyans.
Then it occurred to those princes, “What sort of dwelHng-place shall we prepare for ourselves here in the idkota forest? For it is a great multitude that has come with us. What if we were to found a city?”
And the princes went into the presence of Kapila the seer, and having bowed at his feet, said, “If the blessed Kapila permits, we shall found a city here, and call it Kapila vastu after the seer’s name.”
The seer replied, "If in founding your city you will make this hermitage of mine the site of your royal palace, then I give my consent.” The princes answered, "As is the seer’s wish, so will we do. In founding our city we shall make this hermitage the site of our royal palace.”
So the seer with the water he had brought in a pitcher handed over the property to the princes, and they founded their city, making the hermitage the site of their royal palace. The name Kapilavastu arose from the land having been given by Kapila the seer.
And the city of Kapilavastu became prosperous, rich, peaceful, well-supplied with food, and densely peopled with happy citizens, with a wide area of populous country around. It was known far and wide, and had many festivals and fairs; it was a favourite resort of merchants and the centre of a busy trade.
Now of these five princes Opura, Nipura, Karandaka, Ulkamukha and Hastikasirsa, Opura was the eldest, and he was anointed to the throne of Kapilavastu. King Opura’s son was Nipura; his son was Karancjaka; his son was Ulkamukha; his son was Hastika^irsa, and his son was Simhahanu.
King Simhahanu had four sons Suddhodana, Dhautodana, Suklodana and Amritodana, and he had a daughter named Amita.
Now a certain chieftain of the Sakyans had a daughter who was charming, comely, strikingly handsome, and gifted with consummate beauty. But leprosy attacked this young girl, and she was being consumed by this disease. Physicians exerted themselves, and everything possible was done for her, but she was not cured. Salves after salves, emetics, and purgatives were applied, but the leprosy was not checked. Her whole body became one sore, and all the people were filled with pity at sight of her.
Then her brothers put her in a litter, and carried her to the slopes of the Himalayas. There on the crest of a hill they dug a hole and put the young girl in it. They placed with her a plentiful supply of food and water, as well as bedding and covering. Having sealed the mouth of the hole carefully and raised a big mound of earth over it, they returned to the city of Kapilavastu.
Now while the young girl was living in the hole she got rid of all her leprosy, because the hole was sheltered from the wind and therefore warm. Her body became clean and spotless, and regained its former exquisite beauty. To see her no one would think her human.
Then a tiger marauding around came to the spot.
Beasts perceive with their noses, hrdhmans by means of the Vedas, kings by means of spies, but ordinary folk with their eyes.
The tiger scented the smell of human flesh, and with its paws scratched away the big mound of earth.
Not far away there dwelt a royal seer, named Kola, who possessed the five superknowledges and had achieved the four meditations. His hermitage was delightful, and furnished with roots, leaves, flowers, fruits, water and divers trees.
Now as he was strolHng up and down his hermitage he came to the spot where the Sakyan maiden was buried in a hole. By that time the tiger had scratched away with its paws all the heap of earth, leaving only the wooden framework. At the sight of the seer, however, the tiger slinked off. When he saw the earth scratched away by the tiger, the seer was greatly disturbed, and he pulled away the pieces of wood so that the entrance to the hole was revealed. When he saw the Sakyan maiden in the perfection of her bloom, he exclaimed, “This is no human female that I see here.”
The seer questioned her. “Good lady,” said he, “who may you be?” The woman repHed, “I am from Kapilavastu, the daughter of a Sakyan there. I was afflicted with leprosy and was abandoned alive here.”
When he saw the peerless beauty of the Sakyan maiden violent passion stirred in him.
Though a man live a chaste life for a long time, yet the latent fires of passion in him are not put out. But once again will the poison of passion break out, just as the fir e that is latent in wood can not he suppressed.
So the royal seer had intercourse with the Sakyan maiden, thus apostasizing from his meditations and his super-know-ledges. He took the Sakyan maiden with him to his hermitage. There she lived with Kola, the royal seer, and bore him sixteen pairs of twin sons. The seer’s thirty-two young sons were prepossessing and beautiful, and wore antelope’s hide and kept their hair braided.
When they had grown up they were sent by their mother to Kapilavastu. “Go, my sons,” said she, " to the great city of Kapilavastu. A Sakyan of such and such a name is my father and your grandfather. That Sakyan’s sons are your uncles, and almost all the Sakyan nobles are your kinsmen.
Such is the great family to which you belong. They will provide you with means to live.”
And she trained them in the ways of the Sakyans, saying, “Thus are you to approach the assembly of the Sakyans; thus are you to address them; thus are you to sit down among them.” And when they had all been instructed in the ways of the Sakyans, they were sent off. The}^ respectfully took leave of their mother and father, departed, and in due time reached Kapilavastu.
They entered Kapilavastu one after the other in the order of their ages. When the multitude saw these young hermits they remarked on them, saying, "Ah! look at these young hermits. How charming and beautiful they are in their antelope’s hide and braided hair.”
And so the young men, escorted by a great crowd, proceeded to the public place of assembly. About five hundred Sakyans were seated there, having come together on some business. The young men approached the assembly in the manner taught them by their mother, so that when the assembly of the Sakyans saw the young hermits comporting themselves like Sakyans, they were amazed.
Then the Sakyans asked the young hermits, "Where do you come from? “In reply they related all the circumstances as they had been instructed by their mother.” We are the sons of Kola, a royal seer of a certain hermitage on the slopes of the Himalayas, and our mother is the daughter of a certain Sakyan. " And repeating what they had heard from their mother they told the Sakyans in full how the Sakyan maiden had been driven forth to that place.
When the Sakyans heard this they were delighted. Now their grandfather, a chieftain of the Sakyans, and a large number of their relatives were still living. Further, Kola, the royal hermit, was from Benares, whence he had gone into seclusion after anointing his eldest son to the throne, and he was a distinguished seer, known far and wide.
Thus the ^akyans were delighted that these young men were the sons of a royal seer and not of a common man. And the thought occurred to them: “These young men are of our blood, so let them be given Sakyan maidens and means to live.” So Sakyan maidens were given them, as well as tracts of arable land, namely, A^rama, Nigama, Sumukta, Karkara-bhadra, and other tracts — a rich estate for their very own.
The Koliyans were so named from their being the offspring of Kola the seer, and Vyaghrapadya was so named after the tiger’s haunt.
Here ends the chapter of the Mahāvastu-Avadāna on the origin of the name of the Koliyans.
Now the Sakyans had a town named Devadaha, where there lived a Sakyan chieftain named Subhiiti. And he took to wife a Kohyan maiden from a certain town, who bore him seven daughters, namely, Maya, Mahamaya, Atimaya, Anantamaya, Culiya, KolTsova, and Mahaprajapati.
The history of Mdyd.
The Sakyan king Simhahanu had four sons and one daughter. The sons were Suddhodana, Suklodana, Dhautodana and Amritodana, while the daughter was Amita. When King Simhahanu died , Suddhodana succeeded to the throne. And King Suddhodana bade his ministers bring him a maiden who was lovely and of good birth. The ministers at once sent out brāhmans who were clever, learned and adept in assessing the qualities of women, men and maidens.” Go, “said they,” discover a maiden worthy to be a consort to King Suddhodana.”
As these brāhmans scoured the villages, towns, cities and provinces, they saw in the Sakyan town of Devadaha the seven daughters of the Sakyan SubhUti, and of the seven Maya was outstanding. A maiden like her it would be very hard to find in the whole of Jambudvīpa.
They reported this to the king, saying,” In the town of Devadaha the Sakyan Subhuti has seven lovely and beautiful daughters, and one of them is pre-eminent among all the seven sisters in beauty, radiance, and wisdom. She is gifted with all good qualities, and her name is Maya. In all the villages, cities, towns, ^and provinces that w^e searched, we did not see before we came to Devadaha anyone like Maya, the daughter of the Sakyan Subhiiti.”
Suddhodana sent a message to Subhuti, saying, “Give me your daughter Maya to wife, and she shall become my chief queen.” But Subhiiti replied to the messengers, “Maya has six sisters older than she. When these are married, then shall Maya be given to his majesty.”
The messengers reported this to king Suddhodana and said, “Your majesty, thus says the Sakyan Subhiiti, ‘When her six elder sisters are married, then will Maya be given to his majesty’.”
King Suddhodana sent a further message to Subhuti the Sakyan, saying, “Give me all your seven daughters.” The messengers took this message back to Subhuti the Sakyan and said to him, “Thus says king Suddhodana, ‘Give me all your seven daughters’.” And Subhuti the Sakyan complied with king Suddhodana’s request, and said, “Your majesty, let them be given you.”
And so with great royal magnificence, pomp and splendour all the seven maidens were led forth by King Suddhodana from the town of Devadaha to Kapilavastu. The king estab-lished two of them, Maya and Mahaprajapati, in his own harem, and gave the other five to his five brothers.
“In twelve years the Bodhisattva will leave his abode in Tusita.” So did the Śuddhāvāsa devas proclaim to the Pratyekabuddhas in JambudvTpa, “The Bodhisattva is about to descend. Quit the field of the Buddha.”
The Great and Glorious One, endowed with infinite knowledge and insight, is about to come down from his abode in Tusita. Quit the field of the Buddha [the Master], who bears the marks of excellence.
When the Pratyekahuddhas heard the Buddha proclaimed by these great lords, they passed away, emancipated in heart, independent, masters of their hearts.
Now Pratyekabuddhas pass away after they have each recited his own verse.
In a great wood a yojana and a half from Benares there dwelt five hundred Pratyekabuddhas. They too recited each his own verse and passed entirely away.
Strenuous, constantly devoted, sublime in heart, alert, firm, and courageous, endued with strength and energy, they live in loneliness like a rhinoceros.”
They rose up in the air and having at their command the element of fire, they passed completely away. Their flesh and blood were consumed in their own fire. Their corpses fell to earth.
In due time developing equanimity and pity, cultivating sympathy with others, with love in one’s heart, friendly and compassionate, let one live in loneliness like a rhinoceros.
Discarding the use of the scourge against all creatures, causing hurt to none of them; discarding the use of the scourge against the timid as well as the bold, let one live in loneliness like a rhinoceros.
Throwing off the marks of a householder, like Ihe paripatra tree denuded of leaves, and going forth from home clad in the yelloiv robe, let one live in loneliness like a rhinoceros.
Tearing off the marks of a householder, let one go forth from home clad in the yellow robe, like a solitary flame that rises from the ashes, and live in loneliness like a rhinoceros.
If one associates ivith one’s fellows, there is the risk of too great affection. And the pain in this ivorld is the result of affection. Therefore, one should avoid society, and live in loneliness like a rhinoceros.
If one associates with one’s fellows, there is the risk of too great affection. And the pain in this world is the result of affection. Therefore one should avoid too great affection for those who are dear, and live in loneliness like a rhinoceros.
If one associates with one’s fellows, there is the risk of too great affection. And the pain in this world is the result of affection. Therefore although one is loth to part from friends, one should live in loneliness like a rhinoceros.
If one associates with one’s fellows, there is the risk of too great affection. And the pain in this world is the result of affection. Therefore, thoroughly grasping the peril that lies in having friends, one should live in loneliness like a rhinoceros.
If one associates with one’s fellows, there is the risk of too great affection. And the pain in this world is the result of affection. Therefore, thoroughly grasping the peril that lies in having sons, one should live in loneliness like a rhinoceros.
He who takes thought of sons and friends, and whose heart is bound by the ties of affection, loses his own good. One should not, then, desire sons, much less friends, but live in loneliness like a rhinoceros.
He who takes thought of relatives and friends and whose heart is bound by the ties of affection, loses his own good. One should not, then, desire relatives, much less friends, but live in loneliness like a rhinoceros.
All the stanzas of the Khadgavisdna are to be supplied here in full, namely the stanzas pronounced by each one of the Pratj^ekabuddhas.
Risipatana was so named from the falling of the seers.
Now in a forest at that place there was a king of deer named Rohaka who looked after a herd of a thousand deer. He had two sons, Nyagrodha and Visakha. And the king gave five hundred deer to each son.
Brahmadatta, the king of Kasi, was continually hunting in all parts of that forest ind killing deer. But not all the deer he shot found their way to his table, for many of them escaped wounded into the bushes and thickets of the forest, into the clumps of grass, reeds and brambles, and died, and were devoured by ravens and vultures.
The deer-king Nyagrodha said to his brother Visakha, “Let us, Visakha, appeal to the king and say to him,” You do not feed on all the deer you shoot, for many of them escape wounded to their lairs, where they die and are devoured by ravens and vultures. Now we shall give your majesty one deer daily which will come of its own will to your kitchen. In this way disaster and destruction will not befall this herd of deer’.”
His brother Visakha replied, “Very well, let us appeal to him.”
Now the king was out hunting, and the kings of the herds of deer saw him coming from a distance, with an army and accompanied by men carrying knives, bows, spears and lances. When they saw the king, they went up to him without fear or trembhng, although it was at the risk of their lives.
The king of Kasi saw the deer-kings coming when they were still some way off, and he gave an order to his army. “Let no one molest these deer which are coming. Who knows what significance it has that they do not flee at the sight of the army, but come to meet me?” So the army made way for those deer, parting to the left and to the right. And the two deer came up to the king and fell at his knees.
The king asked the deer-kings,” What do you ask for? Make known what you want done. “And they, in a human voice, appealed to the king and said,” Your majesty, this is what we beg for. We two were born and grew up in your dominion in the forest here, together with many a hundred other deer as well. We two are brothers, and kings of these herds of deer, and we dw^ell here in your majesty’s domain. Now, just as your majesty’s cities, towns, villages and provinces are graced by people, kine, oxen and many thousands of other living creatures, two-footed and four-footed, so are these forest glades, fastnesses, rivers and streams graced by these herds of deer. And this, your majesty, is what adorns sovereignty, that all the two-footed and four-footed creatures which dwell in your majesty’s domain, in village, forest or mountain, come to your majesty for protection and all of them are cared for and protected by you. Your majesty and no other is their sovereign.
“But when your majesty goes hunting many hundreds of deer come by disaster and destruction. Not all the deer hit by arrows reach your majesty’s table, for some escape into the thickets and brushwood of the forest, and into clumps of grasses and reeds, where they die and are devoured by ravens and vultures. Thus your majesty is tainted with wrongdoing.
“Now, if it is your majesty’s pleasure, we two kings of deer will send you each day one deer which will come of its own free will to your kitchen. From one herd on one day and from the second the next, each day will we send one deer to your majesty, so that there will be no break in the provision of venison for the king, while these deer will not come by disaster and destruction.”
The king granted this appeal of the kings of the herds of deer, saying, “Let it be as you wish. Go, and live without fear or trembling, and send me one deer daily.”
And when he had granted this appeal the king instructed his ministers that no one was to molest the deer. Having given this order he returned to the city.
The kings of the herds of deer gathered all the deer together and comforted them. "Be not afraid, “said they,”for we have appealed to the king not to go hunting any more, and no one will molest deer. But each day one deer is to be sent to the king’s kitchen, from one herd on one day and from the other the next”.
And they counted the numbers in both herds and decided the order in which they should be taken from each. From one herd on one day, and from the other the next day, one deer was to go daily to the king’s kitchen. • One day, it being the turn of Visakha’s herd, it fell to the lot of a doe which was with young to go to the king’s kitchen. And the deer which acted as crier called her and said, “To-day it is your turn. Go to the king’s kitchen.” But she repHed, “I am pregnant, and have two young ones in my womb. Therefore order another to go, and when I am delivered, then will I go. n I go now we shall be three going instead of one. But if these two young ones are born, the time of you all will be so much lengthened.”
The crier reported this matter to the king of the herd, who repUed, “Bid another deer to go, the one due to go next after the doe, and she will go afterwards when she is dehvered.” The crier thus passed over the doe, and ordered the deer whose turn it was next after her to go to the king’s kitchen. But that deer said, "It is not my turn to go to-day; it is that doe’s turn. I have, therefore, yet a while to live.”
In the same way others were called, but they would not go out of their turn. They all said, “It is that doe’s turn. Let her go.”
So the doe was called again. “Good doe,” she was told, “no one is willing to go out of his turn. It is really your turn, so do you go to the king’s kitchen.” Then, as they would not give her respite, the doe, out of love for her young, knowing that if she were slain they also would be destroyed, went to the other herd. And when she had come thither, she prostrated herself before the king of the herd. He asked her, “Good doe, what is this? What do you want? What is to do?” The doe replied, “To-day it is my turn to go from my herd to the king’s kitchen. But I have two young ones in my womb. So I appealed to Visakha, the king of my herd and said to him, ‘To-day it is my turn, but I have two youn ones in my womb. Send others in my place, and when I am delivered I shall go.’ But those others who have been ordered by the king of the herd to go are not willing, and say, ‘It is not our turn, but that doe’s. Let her go.’ Thus they will not release me from my turn, but call me and say, ‘Go, it is your turn.’ Now this is what I desire, that a deer from this herd be sent by the king of the herd, and then, when I am delivered , I shall go.”
The king of the deer said to her, “Now be not afraid. I shall send another.” And he instructed the crier, saying, "Command the deer in this herd, whose turn it is, to go. I have granted immunity to this doe.”
So the crier ordered the deer, whose turn it was, to go to the king’s kitchen. But that deer replied, "It is not the turn of our herd to-day, it is the turn of Visakha’s herd. “The crier answered and said, “Yes, to-day it is the turn of Visakha’s herd, but the doe whose turn it is, is pregnant with two young ones in her womb. But they will not give her respite, and say, It is your turn, go.’ And thus, as she was not relieved, she came to this herd, and appealed to Nyagrodha, the king of the herd. Nyagrodha granted her immunity, and gave orders that the deer in this herd whose turn it was should go. Now, that turn is yours, so go.” But that deer replied, “To-day is the turn of the other herd. I shall not go out of my turn.” And in the same way all who were ordered were unwilling to go out of their turn.
So the crier reported to Nyagrodha, the king of the deer, and said, “No one at all is willing to go out of his turn; they say that it is not the turn of this herd to-day, but of the other.” The king of the herd replied, “Go to!^ I have granted immu-nity to this doe, and therefore she cannot be sent to the king’s kitchen. I shall go myself.”
The king of the herd came down the track that led from the forest and went towards Benares. All men who saw him going followed him, for he was a deer of striking comehness, brightly speckled, with red hoofs, and bright and lovely jet-black eyes.
Followed by a great crowd of people he went on his way until he entered the city. And when he was seen by the citizens he was recognized by the great throng as the king of the deer. When they saw him they were sore distressed. For they thought that the whole herd of deer had dwindled away, and that now the king himself was coming.” Let us go to our king, “said they,” and appeal to him and ask that this king of the deer be set free and not killed. For this deer will be an eye-delighting adornment of this capital city as he runs about in the gardens and parks, and when people see him they will enjoy a pleasing sight.”
So the nobles, accompanied by the great multitude, entered the king’s palace on the heels of the king of the deer. And while the king of the deer proceeded to the kitchen, the citizens approached the king where he sat on the seat of judgment and petitioned him. “O great king,” said they, “all that herd of deer is destroyed. Though they feed inoffensively on dried and fresh grass, molesting no one, yet have they all been destroyed, and here is the king of the herd himself come. Hard would it be, your majesty, to find such a lovely, beautiful deer, such a delight to the eye of man, as this king of deer is. As the people strolled out of the cit}^ among the gardens, parks, pleasure-grounds and lotus-ponds, they could see this king of deer, and would be glad that he had becom.e an adornment of the city’s pleasaunces. Therefore, if it is your majesty’s pleasure, let this king of deer go free with his life.”
Then the king bade his ministers go and bring that king of deer from the kitchen. The ministers went and brought the deer into the king’s presence. The king asked him, “Why did you come yourself? Is there no longer any other deer that you come yourself?”
The king of deer replied, " Your majesty, it is not that there are no other deer. Moreover, to-day it was really the turn of the other herd. But the doe in that herd, whose turn it happened to be, was pregnant with two young ones in her womb. That doe was called and bidden: ‘Go to the king’s kitchen. To-day is your turn.’
“Now the king of that other herd is Vi^akha. The doe went to him and said, ‘To-day, it is my turn to go to the king’s kitchen, but I am pregnant with two young ones in my womb. I wish, therefore, that another be sent, and then, when I am delivered, I will go.’ But the other deer that was ordered to go in her stead was not willing, saying that it was the doe’s turn and that she should go. In short, all those deer would not excuse her but kept saying, ‘To-day is your turn. Go.’
“And as she was not relieved by them she came and appealed to me, saying, To-day it is my turn to go from my herd, and I have two young ones in my womb. But they will not let me be. What I desire is that the king of the deer should order a deer from this herd to go to the king’s kitchen. When I am delivered I will go myself.’
“I gave immunity to that doe. But the deer that I ordered to go in her place was not willing and said, ‘It is not the turn of our herd, but of the other.’ And in the same way all who were ordered were unwilling to com.e hither out of their turn. Then I reflected that, since I had given immunity to the doe, I should go myself. And so here am I come mj^self.”
When the king heard the deer he was amazed, and all the people with him, exclaiming, "Ah! What a righteous king of deer! “And the king of Kasi thought,” It is not this deer which lays down his life for another and knows what is dharma, that is the beast. W^e are the beasts, who know not dharma and inflict harm on such beaiitiful, sterling, and inoffensive creatures. “To the king of deer he said,” I am delighted with your presence. You are compassionate and magnanimous, since, though only a deer, you gave immunity to that doe who bore life within her. On your account and as a result of what you have said, I also grant immunity to all deer. From this day forth I grant immunity to all deer in the land. Go, and dwell here all of you without fear or trembling.”
And the king caused a proclamation to be made in the city by bellmen: “No one is to molest deer in my realm, because of the grant of immunity that I have bestowed on this king of deer.”
In time the rumour of this reached the devas, and Sakra, the lord of devas, in order to test the king, created several hundred thousand deer. The whole land of Kasi swarmed with them; there was not a field without deer. The people of the country appealed to the king.
Nyagrodha, the king of deer, called the doe and said to her, “Good doe, return to the herd of Visakha.” But she replied, “king of deer, I will not go. I had rather die with you than live with Visakha.” And she recited this verse:—
Af^w should follow Nyagrodha and not seek Visakha. It is better to die with Nyagrodha than live with Visakha
The people of the coimtry appealed to the king, saying,
“The land is being despoiled; this rich realm is being ruined. Deer devour the crops. king, put an end to this.”
“Let the land be despoiled and this rich realm ruined. I will not call it a wrong that I have given this boon to the king of deer.”
From this bestowing of a gift on the deer the wood at Risipattana was named Mrigadaya.
“In twelve years the Bodhisattva will leave his existence among the Tusitas.” And the Śuddhāvāsa devas, assuming the guise of brāhmans, recited the Vedas and Mantras, and told the thirty-two marks of a Great Man, as they proclaimed the coming of the Bodhisattva into the world.
Now a Bodhisattva at the time of his passing away from Tusita makes his four great surveys, namely, of the time in which he is to be reborn, the place, the continent, and the family.
Bodhisattvas are bom in one of two classes of families, either a noble or a brāhman family. When the nobles dominate the earth, the Bodhisattvas are born in a noble family. When the brāhmans dominate the earth, they are born in a brāhman family. And, monks, whatever family a Bodhisattva is born in is endowed with sixty qualities. What sixty? That family is distinguished. It has nothing to do with what is trivial. It is of high birth and lineage, with a long and distinguished ancestry. It is rich in women and in men. It is not avaricious, and is without defect, baseness or meanness. It is wise and virtuous; it does not seek honour, but makes use of its wealth. It is steadfast in friendship, grateful and devout. Its conduct is not motived by favouritism, malice, folly or fear. It is irreproachable and hospitable. It is manly minded, steadfastly, nobly and superbly heroic. It honours shrines, devas and old friends. It is zealous in duty and in charity. It enjoys continuity, is renowned, and of good repute among devas. It is foremost, supreme, pre-eminent among families, and has ascendancy over other families. It wields great power, and has a large, tireless, faithful and loyal retinue. It respects mothers and fathers, recluses, brāhmans and nobles. It is rich in wealth, treasures and granaries, in elephants, horses, goats and sheep, in female and male slaves, and in men servants. It is inviolable by strangers, rivals and foes. Whatever family a Bodhisattva is born in is endowed with these sixty qualities. All those beings who are reborn in such a family come to have the ‘Great Compassion’.
Then, when it was time for the Bodhisattva to depart from Tusita he made his great preparation. Thousands of devas, including the Caturmaharajika devas, and all the Kamavacara devas, gathered together in Tusita at the time of the Bodhisattva’s departure. Bimbisara was the first to be spoken to, and he was thus bidden, “Be reborn in Rājagṛiha. As you have been trained in the Discipline, the great multitude will then take to the way of it.” Similarly, the merchant Abhaya and other wealthy laymen and brāhmans quickly rose up to depart from Tusita.
Next Udayana, the king of the Vatsas, was thus bidden, “Be reborn in Kau^ambi. As you have been trained in the DiscipHne, the great multitude will take to the way of it.” Similarly, the layman Ghosila^° and other wealthy nobles and brāhmans were bidden. In this way thousands of devas accompanied the Exalted One as he passed on into his new birth, and were reborn in the sixteen great provinces of Jambudvīpa, in the families of wealthy nobles, brāhmans and laymen. They said to one another,” Without a doubt, since you are trained in the great Discipline, the great multitude also will take to the way of it.”
The Bodhisattva considered the matter of the place in which he should be reborn. "This king Suddhodana, “thought he,” is worthy to be my father. " He then sought a mother who should be gracious, of good birth, pure of body, tender of passion, and short-lived, of whose span of life there remained only seven nights and ten months.
The mothers of all Bodhisattvas die on the last of the seven days following their delivery of the Supreme of Men. Now what is the reason why mothers of an Omniscient One should die so soon after giving birth to the Best of Men?
While he is still dwelling in Tusita the Bodhisattva makes this his care as he searches for a mother whose karma is good.
“I will descend,” says he, “into the womb of a woman who has only seven nights and ten months of her life re-maining.”
And why so? “Because,” says he, “it is not fitting that she who bears a Peerless One like me should afterwards indulge in love.”
For if the mothers of a Sugata should indulge in the pleasures of love, the hosts of devas would say that the king was violating his duty.
The Exalted One, indeed, at all times proclaims the depravity of sensual desires. Should then the mother of the Saviour of the world indulge in the pleasures of sense?
(To take an illustration from) the jewel-caskets which are found in the palaces of princes, the Best of Men is the jewel, his mother the casket.
While he seeks a mother who was to be short-lived on earth, the Bodhisattva sees in Kapilavastu the chief queen of Suddhodana. And she was gracious, of good birth, pure of body, tender of passion, and short-lived; for of the span of her life only seven nights and ten months remained. Then the Bodhisattva thought to himself,” She is worthy to be my mother.”
As he contemplates the world, in Suddhodana’s court he beholds Maya, a woman like the consort of an immortal, radiant as the lightning’s flash.
Observing in her his mother, he said to the immortals, “I am passing hence. For the last time I take up my abode in a woman’s womb for the sake of devas and men.”
The deva host, arrayed in fine jewels, raised their joined hands and spoke to him, saying, " Man Supreme, whose beauty is sublime, may thy vow prosper.
“We, too, for the world’s sake, and to do thee honour, Blameless One, will renounce the sweet enjoyment of sensual pleasures, and go and dwell in the world of men.”
Exultantly they poured down from the sky a shower of the bright flowers of the coral-tree, and praised him in sweet words: “How marvellous it is,” said they, " that thou dost not desire the abodes of the immortals, where sweet peace reigns and where is no tribulation nor pain, and dost not crave for the pleasures of sense.
“Marvellous is it too that, excelling the deva hosts and shining like a mountain of gold, valiant Sura, thou lightest up the ten quarters of the world.
“Thou whose intelligence is infinite excellest the Mahehara and Ddnava devas, the hosts of Mdra, and the stars that move in the sky.
“How then can we be other than loth to part from thee, Master of all that is. Thou, moreover, Lotus-eyed One, will become the bourne of men and devas.”
Thus, at the time and on the occasion of the departure of him whose eyes were bright like the hundred-petalled lotus, did the glad hosts of devas shout through the ten quarters of the world.
Such was the talk in the city of Tusita whilst the peerless Maya, Suddhodana’s chief queen, went up to the king and said to him —
She, with eyes like a young fawn’s, radiant like a Gandharva’s wife, and dusky, spoke earnestly and sweetly to Suddhodana:
“Adorned with jewels, wearing my choicest raiment, and attended by my friends, I wish to spend the night away from you who are the joy of the Sdkyans.
“king, I would go up to the highest part of Dhritardstra’s^fair palace, to lie abed there in the lotus-like pure abode.”
Pleased with the charming speech of his queen. King Suddhodana with joyful intent addressed his courtiers, saying,
“Quickly let me know where Dhritardstra is. Have it wreathed in fair flowers, and strewn with heaps of flowers, that it be like a deva’s abode in heaven.
“Speedily make Dhritardstra resplendent with festoons of bright cloth. Have it covered with a network of gold, so that in appearance it be like Sumeru’s fair summit.
“Let an entire army, bristling with spears, arrows and lances, at once stand guard over Dhritardstra’s stately pile.’”
The king’s orders were carried out, and when all had been made ready his courtiers approached the king and said to him!
“May our great protector protect the race of men for a full thousand years yet! All is ready. The noble mansion stands resplendent, and will give you a thrill of joy.”
Then Maya, like the consort of an immortal, rose up from her lovely couch and said to the king just as the sun had set, " I will cultivate harmlessness towards living things, and the chaste life. I will abstain from theft, intoxication and frivolous speech.
“I will, my lord, refrain from unkindly speech and from slander. I will, king, refrain from abusive speech. This is my resolve.
“I will not nurse envy of the pleasures of others, nor cause injury to living things. And I will abjure false beliefs.
“I will, king, follow these eleven rules of moral conduct. All this night has this resolve been stirring in me.
“Do not then, I pray you, king, desire me with thoughts of sensual delights. See to it that you be guiltless of offence against me who would observe chastity.”
The king replied, “I shall have all your wishes fulfilled. ♦ Be at ease, you who have entered upon a noble life. I and my whole realm are at your command.”
She forthwith took all her thousand maidens, went up to the fair mansion, and lay down, her dear wish fulfilled.
And then on that bed of the colour of the snow-white lotus she whiled away the time in silence, contentedly calm and self -controlled.
She laid down her beautiful body on its right side, and she lay clinging to the bed as the flowering creeper clings to a tree.
Then, espying the queen on her bed, beautiful as a celestial maiden, throngs of devas came down from their home in Tusita and alighted on the terrace.
All these immortals ecstatically bowing their heads and raising their joined hands, lauded the virtuous Maya, the Conqueror’s mother, as she lay on the bed.
Then in great excitement a large throng of deva-maidens carrying fair garlands came, eager to see the Conqueror’s mother, and alighted on the terrace.
When they had come and seen Maya on her bed in beauty that dazzled like the lightning’s flash, they were filled with great joy and happiness, and showered on her the flowers from heaven.
Having stood awhile in contemplation of such a wondrous and lovely, albeit human form, they said among themselves, " There is no one like her to he found even among the wives of the devas,
“Ah I dear friends, observe the loveliness of this woman. How befitting a Conqueror’s mother it is! As she lies on her bed she is radiant, alluring, and gleaming as with the sheen of gold.”
“She will bear a Great Man who takes exceeding delight in charity, self-control and morality, who makes an end of all the asravas, and who is free from passion. What more can you want, queen?
“woman, whose belly, with its bright streak of downy hair, curves like the palm of the hand, of you will be born he whose thought is boundless, who is ever undefiled, unsullied by what is foul.
“Rich virtue beyond compare has in a long course of time been acquired by this woman, who will bear him whose worth is illimitable and who is strong with the merit gained during a long time.
“You are a worthy woman, supreme among women. And your son will be the Pre-eminent of Men, who has abandoned lust and is rid of passion. What more can you want, queen?”
Then Rdksasas of various shapes were thus commanded: “Ye wielders of brave weapons, quickly take up positions in all quarters of the sky, and clear all its spaces of obstacles.”
Next to these the horde of fork-tongued Ndgas, whose anger is stirred to flame by the slightest breeze they hear stirring, stood on guard in the regions of the sky.
Next to these the Yaksas, a monstrous crowd with flaming crests, were posted, and bidden to ward off all who were malevolent, but to kill no one.
And next the numerous band of the Gandharvas, comely of form, with shining bows, stood to guard him, whose mind is pure, at the moment of his descent.
The Four Lords of the world, too, stood in the air along with their retinues. “For to-day,” said they, “the Exalted One is coming down to earth to bring welfare, happiness and prosperity to the world.”
Along with the Three-and-Thirty devas their chiefs the bearer of the wheel, stood in the air, saying, “Soon th Exalted One in his yearning for the utmost happiness of the world will make his last descent.”
A great host of devas, raising their joined hands and bowing at Maya’s feet, looked out for the coming of the Conqueror from Tusita and uttered sweet words, saying,
“thou who art strong with the merit won by purification, now is it time for thee to enter upon thy last existence. Thy mother is ready. Now have pity upon afflicted mankind. Lo, I depart. " So did the Exalted One speak out and utter the happy word. And at that very moment the Conqueror’s mother saw in a dream him who had won maturity of fruition,
Entering her body in the form of a noble elephant, light
of step, flawless of limb, gleaming like snow-white silver,
\ with six tusks, a gracefully waving trunk and a crimson head.
Bodhisattvas do not descend into their mothers’ womb
during the dark fortnight, but on the night of the full moon
in the month Pausa. Bodhisattvas enter the womb of
a mother who observes the fasts, who is outstanding among
women, who is joyful, distinguished, holding no intercourse
with what is mean, who is gracious, pure of body, and tender
of passion, is of good birth and family, comely, beautiful,
renowned, tall and well-proportioned and accomplished, and
who is in the prime of life, learned, wise, mindful, self-possessed,
in all ways right-minded and perfect — the very best of women.
A radiance was shed by the Bodhisattva that illumined a whole Buddha-field. Then one deva asks another:
“Why is a radiance shed by the excellent Sura which is serener than the moonbeam and is pure like gold and gladdens the lords of the Asuras and of men, and the fiery flaming hells?”
And that deva replies:
“The radiance is shed as a greeting by the liberating, sinless glory of those who everywhere succour men caught in the toils of rebirth and overcome by intoxication.”
The Bodhisattva said:
“Leave your cities, ye immortals. Verily, this is not the time for their delights. Rather is it the time to rive the strongholds of old age and death with the blows of know-ledge.”
The Bodhisattva entered his mother’s womb, thoughtful, self-possessed and right-minded.
The lion-hearted man, roaring a lion’s roar, when it is the time and the occasion for him to pass away departs instantly, and re-appears in the home of a king.
Who lights up all Tusita with lovely radiance, and now leaves the cities of the devas, him, the unsurpassed Conqueror, do I extol.
This incomparable Light of the World illumines with his beauty the whole world, including Brahma’s world and all the race of men, brdhmans and recluses.
Behold this wonder and this marvel, that the powerful Master, mindful and self -possessed, has come down into his mother’s womb.
That the Very Best of Men, bearing the marks of excellence, mindful and self-possessed has taken his place in his mother’s womb.
As soon as the Bodhisattva had descended, this great earth trembled, shook and quaked violently six times. There was something thrilling in this quaking, something gleeful, gladden-ing, admirable, cheerful, assuring, graceful, joyful and serene, causing no injury nor fear. For while the earth quaked it destroyed no life whatever, whether animal or plant.
Then this earth hounded by ocean and Mount Meru quaked six times. And the worlds were made bright and lovely by the splendour of him who dispels the great darkness.
All the Naga kings and lords eagerly gathered together to mount watch and ward.
The Four Great Lords of the world, too, watched over the Saviour of the world, lest any malevolent being harm him who was to rout the power of Namuci.
Sakra, also, lord of devas, and the devas Suyama, Santusita and Sunirmita, the deva Vasavartin, Great Brahma, and the Śuddhāvāsa devas eagerly hurried to mount watch and ward over the Bodhisattva when he had entered his mother’s womb.
Then thousands of koṭis of delighted devas came to Kapilavastu to guard him whose wisdom is choicest.
The city of Kapilavastu is become the chief of cities, like a city of the devas. It is all radiant with the hosts of immortals who enter it and whose coming is swift as thought.
Thousands of lordly hosts, " completely stainless, quickly come to take up their stations in the sky to wait upon Maya.
Behind them thousands of deva chiefs with spotless crests take up their stations in great numbers to guard him whose worth is great.
Behind these deva lords thousands of nayutas of Kdmdvacara devas take their places in the unsupporting air.
Behind these deva hosts again, Asuras, throngs of fork-tongued A suras, Yaksas of strange forms, and hordes of Rdksasas take their places.
In this way the air, thronged by hundreds of thousands of immortals, was glorified and utterly purified, for so great was the virtue stored up by the Benefactor.’
When the mighty and mindful one passed away from his abode in Tusita, taking on the form of an elephant of the colour of a snow-white boar,
Mindful, self-possessed and virtuous he descended into his mother’s womb as she lay abed high up in the palace, fasting and clothed in pure raiment.
At break of day she said to her gracious spouse, “Noble king (in my dream I saw) a white and lordly elephant come down into my womb.”
When the king heard this he summoned the diviners and bade them all declare the full portent of this dream.
The diviners said in reply to the king, " He who bears the thirty-two marks has come down into the queen’s womb,
“king, you should rejoice because of him who has appeared in your family. sovereign of earth, the heroic child in the womb is the peerless Great Being.
“According to what I myself have learnt from the teachers of old, one of two alternative careers lies before him, valiant king,
“If he remains in the world, he will become a mighty lord, possessing treasures, powerful, always attended by victory, and with a hundred thousand kings in his train.
“But if he embraces the religious life and renounces the sovereignty of the four continents, he will become a self -guiding Buddha, the guide of men and devas.”
The Sdkyan lady told her dream to her gracious spouse. “I saw,” said she, “a white and lordly elephant come down and enter my womb.”
When the king heard this he assembled the diviners and said to them, “Do you all declare the full portent of this dream.”
The diviners said in reply to the king,” He who hears the thirty-two marks has come down into the queen’s womb.
“If on the other hand, he continues to dwell at home he will conquer the whole earth. He will have as sons a thou-sand Suras, such heroes will they be.
“But if he renounces his domain, which is so full of inexhaustible mines of wealth, and takes up the religious life, he will become a Buddha, all-knowing and all-seeing.”
Great Brahma said:
“The woman who in her dream has seen the sun from the sky enter her womb will give birth to one who is the woman’s, jewel, her husband’s treasure. He will be a universal king.
“The woman who in her dream has seen the moon from the sky enter her womb will give birth to a son who is both man and deva. He will be a mighty universal king.
“The woman who in her dream has seen the sun from the sky enter her womb will give birth to one who bears the marks of excellence. He will be a mighty universal king.” The woman who in her dream has seen a white elephant enter her womb will give birth to a being as select as the elephant is among animals. He will be a Buddha who knows the Good and the True.”
The queen is asked, “Whom do you bear?” And she replies, “A universal king.”
“I bear a universal ruler, a choice man, a valiant king, who illumines my womb with his golden beauty, and is endowed with the marks of excellence.”
But the devas in the sky acclaimed him with the title of “Exalted One,” saying, “He will become a Buddha, not a universal king.” And Great Brahma recited this verse:
“You bear one who is as an elephant among men, the best of treasures, the destroyer of the force and violence of intoxica-tion, the dispeller of dark and murky folly, the storehouse of good qualities, the possessor of boundless wealth, a royal seer, whose chariot wheel knows no obstacle, whose radiance is deathless.”
The queen replied:
“As passion and malice no longer have sway over me who have conceived the seed of the king of men, there is no doubt he will be of such splendour as you say,”
Again, when the Bodhisattva has entered his mother’s womb, his mother is comfortable whether she moves, stands, sits or lies down, because of the power of the Bodhisattva. No weapon can pierce her body, nor can poison, fire or sword prevail against her, because of the power of the Bodhisattva. Deva maidens attend to her with preparations made in heaven for cleaning and massaging the body. She is clothed in celestial raiment and adorned with celestial jewels, because of the power of the Bodhisattva. She obtains celestial perfumes, garlands, cosmetics and incenses, because of the power of the Bodhisattva.
Again, Mahā-Maudgalyāyana, when the Bodhisattva has entered his mother’s womb, owing to his power all her escort deem her worthy of perfect obedience and loyalty, and offer her their services. The Bodhisattva is able to see his mother. Nothing, not even a bird, passes over her. She becomes sound and healthy. She enjoys a digestive heat that is equable, being neither too cold nor too hot and thus ensuring a regular digestion. She receives the choicest solid and soft food of the best and most superlative flavour. She becomes rid of passion and lives an unimpaired, flawless, unspotted, untarnished and absolutely pure and chaste life. In the heart of this pre-eminent woman no passion arises for any man, not even for King Suddhodana. She lives in accordance with the five moral precepts, observing them to the full.
Again, when the Bodhisattva has entered his mother’s womb all Naga kings and lords, whether bom of eggs or from the womb, or from moisture, or spontaneously, enter her abode and sprinkle her with celestial sandal-wood powder, with celestial powder of tamdla leaves, with celestial aloe-wood powder, with celestial kesara powder and celestial flowers. They laud her with perfect praise, with consummate praise. And when they have sprinkled her with celestial sandal-wood powder, they sprinkle her with celestial aloe-wood powder, kesara powder and tamdla powder. And when they have sprinkled her with showers of celestial blossoms and lauded her with perfect and consummate praise, they thrice salute the Bodhisattva’s mother from the right and go their way. (And all this is) through the power of the Bodhisattva.
Again, when the Bodhisattva has entered his mother’s womb all the Suparna kings and lords, the Caturmaharajika devas, the Trāyastriṃśa devas, the Yama devas, the Tusita devas, the Nirmanarati devas, the Paranirmitavaśavartin devas, and the Brahma devas enter her abode and sprinkle her with celestial powder of the sandal-wood and the aloe-wood. They sprinkle her with celestial powder of tamdla leaves, with celestial showers of blossoms, and laud her with perfect, consummate and absolutely pure prajj^e. Then saluting her thrice from the right they go their way. (All this is) through the power of the Bodhisattva.
Again, when the Bodhisattva has entered his mother’s womb he does not occupy a position that is either too high or too low. He does not lie on his face, nor on his back, nor on his left side, nor squatting on his heels. But he sits in his mother’s right side with his legs crossed. He is not polluted by bile, phlegm, blood or any other foul matter, but remains clean. For while the Bodhisattva is in his mother’s womb he has his body rubbed with perfumes and washed clean. He is able to see his mother, while she in her turn can see the Bodhisattva in her womb like a body of pure gold and is enraptured at the sight.
Just as though a gem of beryl in a crystal casket were placed in her curving lap, so does his mother see the Bodhisattva like a body of pure gold illumining her womb.
Hosts of devas come by night and by day to inquire after his welfare. And the Bodhisattva is pleased at their doing this, and greets them by raising his right hand, but without hurting his mother. Neither the devas, nor the Nagas nor the Yaksas, nor the Maruts, nor the Raksasas, nor the Pi^acas leave him by day or night. Nor is there any talk of the affections there, nor of sensual pleasures, nor any other trivial talk. But they speak of nothing other than the Bodhisattva’s beauty, his comeliness, his being, his might, his complexion, his glory and his root of virtue. Their worship of the Bodhisattva in his mother’s womb does not cease. Celestial musical instruments are played, celestial scents of aloe-wood are wafted and celestial flowers and powders rain down. And thousands of Apsarases sing and dance around. The Bodhisattva’s mother laughs and talks with thousands of deva maidens. And when she falls asleep the deva maidens briskly fan her with garlands of the coral-tree. (All this is) through the power of the Bodhisattva.
Such then is this perfect descent into the womb, unsurpassed in the great system of three-thousand worlds.
And now behold another marvel, the marvel of the talk, begetting the most perfect ecstasy, that there was among that large concourse of devas.
Theirs was no talk of sensual delight, nor of Apsarases, nor of song, nor of instrumental music, nor of eating and drinking.
Theirs was no talk of jewels, nor of dress. No talk of driving or of pleasure-gardens occurred to their minds. “OhI Good is the inimitable light of the Leader who is strong through his merit. It outshines the worlds of men and devas.” Such is the clear-toned talk that goes on there.
”Oh! Good is the conception that befits the karma of him who has won perfection. " Such is the varied talk that goes on in that gathering.
With these pure psalms of acclamation for him whose wisdom is excellent they while away the time. Such is the talk that goes on in that gathering.
And so the devas rejoice as they relate these varied themes, telling of his beauty, his complexion, his might, his excellence and his valiant conduct.
The mothers of all Bodhisattvas are delivered when the tenth month is completed.
The Sakyan Subhuti sent a message to the king, saying, “Let the queen come hither; she shall be delivered here”. The king replied that she should come and break the branch of the Sal tree.
Quickly make ready LumbinVs grove by clearing it of grass, litter and leaves. Make it a mass of fair and fragrant flowers, and make it sweetly smelling with scented water.
In LumbinVs grove let sportive breezes laden with the scent of tamala leaves diffuse an ambrosial fragrance. May the boisterous breezes be gone.
Let clouds charged with the fragrance of aloe-wood quickly descend from the sky to shade LumbinVs grove, so that it be full of the aroma of exquisite powders.
Adorn each fair pathway with jute and wool and silken cloth, that they he like the kalpavriksa trees of the lord of devas in heaven.
Devas and deva maidens bearing scented garlands come to Lumbini’s grove.
Wearing earrings of crystal gems and resplendent garments, and carrying fragrant garlands they come floating down the pathways of the sky.
Some carry baskets full of the flowers of the coral-tree; others baskets full of yellow sandal-wood flowers, or, again, of woven stuff.
With joy in their hearts the Apsarases, hearing garlands of land and water flowers, and gems and jewels, turn their faces towards fambudvtpa.
Deva maidens come floating through the air, carrying full eighty-four thousand sunshades of gold and jewels.
The air, with hundreds of pennants of woven cloth flying high, is filled as though with pinnacles hright with crystal and gems and coral.
And clouds of vapour like the hreath of elephants glisten in the air with their fragrant flowery scents, a hlend of lotus, water-lily and campaka^.
Delighted serpent-lords scatter clouds of sweet-smelling vapour in the air. And there were hundreds of other marvels hesides.
When Maya, the Conqueror’s mother, surrounded hy her friends, enters that fair grove, she rides on in her gay chariot, a queen like the consort of an immortal, knowing the rule of joy.
She, coming to it in play, leant with her arm on a hranch of the wavy-leafed fig-tree, and playfully stretched herself at the moment of giving hirth to the Glorious One.
Then ninety thousand deva maidens quickly flocked thither, and raising their joined hands, they addressed Maya with devotion in their hearts.
” To-day, queen, you will give birth to him who crushes old age and disease, a noble youth of immortal stock, honoured and beloved in heaven and on earth, a benefactor of devas and men.
“Do not give way to anxiety, for we shall render tendance to you. Only tell us what is to be done, and lo I it is all done.”
Then the Four Great Lords of the world with their thick celestial tresses of hair, attended by their retinues, quickly foregathered there, and drew near to the queen from the right.
And all the deva hosts hovering in the air as they attended Maya, carrying fragrant garlands in their hands, and with their attendant escorts, presented a bright array.
Again, a Bodhisattva’s mother is not delivered as she Hes or sits down, as other women are, but in a standing position. And the Bodhisattva, mindful and thoughtful, issues from his mother’s right side without doing her any harm.
For the Supreme of Men are born from their mother’s right side; it is here that all the valiant men abide when in their mother’s womb.
Why is not that side of the Conqueror’s mother rent as she gives birth to the Best of Men, and why does no pain ensue?
Tathāgatas are born with a body that is made of mind, and thus the mother’s body is not rent, nor does any pain ensue.
Tired with his stay in the womb, the Bodhisattva takes seven strides.
As soon as he is born he takes seven strides over the earth, surveys the regions of it and laughs a loud laugh.
Now listen to what the tradition says as to why he takes seven strides and not eight or six.”
When the Sage, the benefactor of the whole world, was tired with his stay in the womb, he stepped forth eagerly, as it was his last sojourn there.
When he had taken his seven strides a throng of devas came floating down, and the Sage was taken up by the Lords of the world in their arms.
Then there fell a drizzling rain of celestial blossoms mingled with the powder of the coral-tree and thick with that of the celestial sandal-wood.
For a long time the exultant devas diffused the most divine incense to grace the splendour of the supremely Intelligent One.
I shall here tell, too, the tradition, the edifying doctrine as to why the Peerless Man surveys the regions of the world.
He finds not among beings, whether devas or men, one whose birth was like his, whose conception was like his.
As shining gold is the side of the Conqueror’s mother of whom the Omniscient One is born into his last existence.
As soon as he was born this was the thought that occurred to the supremely Eloquent One: “Is there anyone who is my equal in intelligence?
“Are there any who are irked by the course of recurrent birth as I am?” It is for this purpose, to have this doubt resolved, that the Kinsman of the Sun scans all the regions of the world.
Then the Prince of Speakers, surveying the regions, espies thousands of koṭis of devas, and this is why he laughs.
As soon as he is born the devas of Mdra’s world say to him, “Thou wilt become a wealthy universal king over the four continents”.
But he laughs at that, and says, “You do not know me for what I am. For I shall become the Supreme of Men, all-knowing and all-seeing”.
And teachers are agreed upon this eventuality, for thus was the teaching of the lion-hearted men well proclaimed.
The hero, whom his mother bore as she stood supporting her tody by the flowering Sal tree} him, the peerless Conqueror, do I extol.
May the Sugata just now born stand on the earth with even feet. He has taken seven strides and scanned all the regions.
And as he walked along a fan and a sunshade of their own accord followed him, lest gadflies and gnats should alight on the body of the Omniscient One.
As soon as the Sugata was born devas first received the Conqueror, and afterwards men bore the Peerless One in their arms.
The devas welcomed the Sugata who displayed the thirty-two marks of excellence, and afterwards men bore the Peerless One in their arms.
The lights of men were dimmed, because the world was bathed in radiance as soon as the Sugata, the torch-bearer of men and devas, was born.
As soon as the Sugata was born his folk ran in quest of water. And lol wells full of water, brimming over, flowed right before their eyes.
Two pitchers of water appeared, one of cold, the other of warm water, wherewith they bathed the golden body of the Sugata.
Again, because of the Bodhisattva’s power, immediately after the Sugata was born, the mother of the Bodhisattva was without hurt or scar. The womb of the Bodhisattva’s mother was unscathed and at ease.
Again, immediately after the Bodhisattva was bom there appeared amid the four million continents a twig of the holy fig-tree, the very finest of earth’s produce. In the middle of the island there appeared, through the Bodhisattva’s power, a forest of sandal-wood trees which became a source of delight and enjoyment to the Bodhisattva.
Then thousands of devas and thousands of Apsarases bearing fragrant garlands came to do honour to the Bodhisattva. One deva asks another, “Whither do you go?” And the other replies:
“She, the consort of the king, is about to give birth to that peerless offspring who is bright like the flower of the blossoming lotus. Here on earth he will win the highest good, overcoming Mara and his power. It is to this hero that I repair.
” His body is untouched by the impurities of the womb, even like the exquisite lotus that is born in the mud of pools. Beautiful as the newly risen sun he excels the immortals in Brahma’s heaven ".
Then as soon as he was born in a family of the Sdkyans, the Wise One took seven mighty strides. Scanning the regions of the world he laughed aloud, and said, “This, at length, is my very last existence”,
And many devas held up in the sky a glittering sunshade inimitably studded with gems and pearls and outshining all others in splendour, and waved garlands of the coral-tree.
They held up in the sky a fair and golden sunshade gleaming like a shell in the sunlight, whilst they waved cunningly-fashioned fans in their hands as they fanned the Conqueror.
Two pitchers of water speedily appeared in the sky, one fragrant, pleasantly warm, agreeable and beneficial to men, the other healthful, invigorating and icy-cold.
Then on Meru’s summit devas of various kinds took off their robes that were scented with all sorts of perfumes, and, standing in long ranks on all sides, vigorously waved them. Six times did they make the firm earth quake.
Devas in their mansions, " resplendent in gold and silver and gems, to the sound of musical instruments looked on the Conqueror’s auspicious birth. They lit up the sky with its moon, sun and stars.
“This is the Great Seer who, having crossed the great ocean of life through the worlds of devas, Ndgas and Yaksas, will attain to that one region wherein is peace.” Thus did the enraptured devas proclaim of him.
Immediately after the Bodhisattva was born five-hundred Sakyan young men with Sundarananda at their head, five-hundred maidens with Yasodhara at their head, five-hundred men-servants with Chandaka at their head, five-hundred horses with Kanthaka at their head, five-hundred elephants with the young elephant Candana at their head, and five-hundred stores of treasure appeared. Five-hundred kings sent messengers to greet him.
Then King Suddhodana gave orders, saying, “Now take the queen hence”. In what will the Bodhisattva be conveyed? In a jewelled palanquin made by the deva Visvakarma. Who will bear this palanquin? The Four Great Lords are standing by, and they say, “We will carry the elect of beings”. The Bodhisattva climbs into the palanquin along with Maya, his mother. Sakra, the lord of devas, and Great Brahma form an escort.
King Suddhodana gave orders to his ministers, saying, “Now lead the child, who is the strength of the Sakyans, to the temple to worship at the feet of the goddess Abhaya”. In obedience to the king’s command his ministers do so, saying, “We shall make him bow his head at the feet of the goddess Abhaya”. But when they came into the presence of the goddess it was his feet (and not his head) that the young child put forward, while the goddess Abhaya bowed her own head instead at the child’s feet.
Against his will the Hero, the great Saviour of the world, the Teacher of kings entered the shrine. But when they would have him salute the goddess with his head, it was his feet that he put forward.
Then the goddess Ahhayd said, “It is not fitting that he should worship me. If he should make obeisance to anyone, that one’s head would assuredly he split in seven.”
When the child was born all beings, including even those in Avīci, became prosperous and happy. The devas and the goddess Abhaya joyfully made obeisance to him. Concluding stanzas i
When the Chief of all the world was horn, all the king’s affairs prospered. Hence he who was the hoon of men was named Sarvdrthasiddha.
When the child had entered the royal palace, the king hade his priest to fetch at once the wise men who were skilled in the rules and significance of signs.
Learning this the saintly devas, called Mahesvaras, [came on the scene) lest the unskilled crowd of the twice-horn should seek to interpret the signs.
Rid of conceit and pride and arrogance eight-thousand Mahesvaras, with their joined hands raised, approached him who was newly-horn and revered of devas and men.
Arrayed in pure garments and rohes they stood quietly at the door of the king’s palace, and addressed the door-keeper in a tone gentle as the cuckoo’s, saying,
“Go in to Suddhodana and say to him, Here are eight-thousand men who know the rules and significance of signs, and they would enter, if it is your pleasure’.”
“So he it,” said the door-keeper in ohedience to them, and he went into the palace. Raising his joined hands, he joy-fully addressed the lord of earth, saying,
“king, peerless in excellence, whose glory is ahlaze, smiter of your foes, may you rule your realm a long time yet. Men like the immortals stand at your gates and crave admittance.
“Because of their full clear eyes, their soft voices, their tread like that of elephant in rut, doubt arises in me whether these he men and not sons of the immortals.
“As they walk about the dust of the earth does not soil their noble feet. No footprints of theirs are seen on the ground — this, too, is a marvel.
“Stately and quiet are their gestures, noble their hearing, and controlled the range of their vision. They give great delight to all who behold them.
”And here is another marvellous thing. No shadows are seen cast by their bodies, and no accompanying noise is heard as they move along.
“king, without a doubt they are come to view your noble son. You should joyfully see and greet these devas, who were not born of the womb.
“They carry fair and fragrant garlands in their hands. Their gestures are graceful, and their persons are charming and lit up with glory. Without a doubt these are exalted devas.”
When Suddhodana heard these words his body thrilled with joy, and he replied, " To be sure, let them with all speed enter within this noble palace.
“And why? Because such are not the forms of ordinary men. Humans do not have such majesty as you say these persons have.”
Then the door-keeper returned to the Maheivaras, and, bowing with joined hands uplifted, joyfully and cheerfully did them obeisance, and said,
“His majesty is pleased, sirs, that you should at his behest enter the valiant king’s palace that is fit to be a stronghold of the devas.”
When they heard this the eight-thousand Maheivaras entered the royal palace of the head of his unconquered race.
And Suddhodana, a stately and well-built figure, seeing the Maheivaras when they were still some way off, rose up with his court to meet them.
The valiant king addressed them, saying,” I bidyou all a hearty welcome. For we are pleased with your appearance, your calm, your self-control, and your strength.
” Here are our most honourable seats. Pray be seated at once, sirs, to give pleasure to us.”
Then they who were rid of conceit, pride and arrogance, and were blameless in deed, sat down on these seats the feet of which were bright and glittering with many a gem.
After waiting a while one of them addressed the king, saying, " Let your majesty hear what the cause of our coming hither is.
“A son is born to you, king, who is wholly faultless in body and who is judged fair by all the world and possesses to perfection the marks of excellence.
“For we, skilled in the science of signs, can recognise the marks of virtue and of vice. If it is not hard for you, we would see him who bears the marks of a Great Man.”
The king replied, “Come, see my son, whose good name is secure, who brings joy to devas and men, and who possesses the marks of excellence to perfection.”
Then taking in his arms the Virtuous One, swathed in delicate and soft gaily-coloured wool, he brought him whose eloquence is clear into the presence of the noble Suras.
When the Mahesvaras observed from a distance the dignified approach of the Dasabala, they were thrilled with joy and bowed their heads crowned with glittering diadems to the ground.
Then they said to the king, “Great profit have you well gained, O mighty king, in that there has been bom in your family a Great Man who possesses the thirty-two marks. These are —
He has feet with level tread.
He has designs of wheels on the soles of his feet.
He has long toes and fingers.
He has broad and projecting heels.
He has sharply arched feet.
His legs are like the antelope’s.
His body is divinely straight.
He can touch his knees with his hands when standing erect.
His male organ is encased in a sheath.
His body is proportioned like the banyan-tree.
His hands and feet are soft and tender.
His hands and feet are webbed.
His body is perfectly formed.
The down on his body grows in single hairs, one to each pore.
The down on his body grows straight upwards.
He has a smooth skin.
He has a [ ] skin.
He has the gait of a swan.
There is no hollow between his shoulder-blades.
His body has the seven convex surfaces.
He has an excellent sense of taste.
His skin is the colour of gold.
He has the bust of a lion.
He has regular teeth.
His eye-teeth are perfectly white.
His bust is equally rounded.
His tongue is long and slender.
His voice is like that of Brahma.
His eyes are blue.
His eyelashes are like a cow’s.
Between his eyebrows he has a hairy mole.
His head is shaped like a royal turban.
Such is the Saviour with the thirty-two marks of excellence.
In the southern country there was a brāhman youth, the son of a wealthy brāhman of Ujjeni.i Asita was dusky of complexion, clever, skilful and intelligent. He had learnt the Vedas, the mantras and the sastras at his tutor’s house.
Now when he had completed the study of the Vedas, he left home, went to the Vindhya mountains and lived the religious life of a seer, subsisting austerely on roots, fruits and leaves. In the Vindhya mountains he established a hermitage, and by endeavour, appHcation and exertion in the brāhmanic way of life he accomplished the four meditations and won clear conception of the five branches of the higher knowledge. And, having mastered the four meditations and attained the five branches of the higher knowledge and being learned and proficient in the Vedas, Asita the seer became known and celebrated everywhere.
Asita the seer was renowned in heaven also. He travelled through the air, being possessed of great magic and power. He dwelt in his hermitage in the company of five hundred pupils and Nalaka.
At the birth of the Bodhisattva he saw the quaking of the earth and the great radiance. He heard the entrancing and divine sounds of song and music. He saw the celestial showers of blossoms raining down, and thousands of koṭis of devas and thousands of Apsarases carrying celestial garlands and perfumes as they hovered behind and in front on the aerial paths. He saw hundreds of other wonders besides and was thrilled at the sight. He asked himself,” What is toward in Jambudvīpa to-day? By whose power is the earth shaken to-day and these hundreds of wonders manifested?” And the seer by means of his deva-eye surveyed the whole of Jambudvīpa to see whose majesty and power it was that caused the entrancing sounds of song and music to be poured forth, celestial musical instruments to be heard, devas and deva-maidens to be seen, celestial flowers to rain down, thousands of moons and suns to be seen, no fire to blaze in the thousand hells, and all beings to become possessed of extreme bliss. This is what he saw with his deva-eye. In the eastern city of Kapilavastu a son had been bom to King Suddhodana, who was virtuous, powerful and mighty, and it was through his power and majesty that these hundreds of wonders were manifested. And Asita said, “I shall go and see the boy at the fit place and time.”
When he was sure that it was the proper time and occasion for seeing the boy, he, attended by his numerous pupils, travelled through the air by means of his magic power and reached the city of Kapilavastu. There he stood at the door of King Suddhodana’s palace. The ministers and door-keeper on seeing him rose up to meet him, and asked, “Lord, what is your wish? What is the object, what is the purpose of your coming? “The seer replied,” Here at the door of Suddhodana is Asita the seer, eager to behold his son.”
The door-keeper reported this to the king, saying, “Asita the seer wishes to see your son.” When King Suddhodana heard of the coming of the seer Asita, who was renowned, learned and distinguished, he said to the door-keeper, “Let the seer come in.” The door-keeper ran and reported this to the seer, saying, “Let his reverence enter.”
The seer came in. The king, with his court, on seeing him rose up and said,” We greet you, sir. Pray be seated. “The seer hailed the king and sat down. Then the king asked,” Lord, what is the reason for your coming? “The seer repHed,” I wish to see your son.”
At that time the boy had achieved a tranquil concentration, and they thought he was asleep. So the king said to the seer, “Lord, wait a little. Just now the boy is asleep.” The seer replied “Your majesty, the boy is not asleep.” The king went close up in front of the boy and saw that he was awake. He marvelled at the seer, and concluded that he must be a seer of great power.
The king then gave instructions that the boy be brought in to the seer. And the boy, borne on a soft rug of antelope skin, was brought in. The seer, perceiving even from a distance the marks of a Great Man on the boy’s body, lifted his joined hands to his head and rose up. He greeted the boy reverently and inspected his thirty-two marks of a Great Man. ^..
Afterwards in the palace the seer heard the report that the boy was to become a universal king, for the diviners had so foretold. But the seer thought to himself, “This boy will not become a universal king. He will become a Buddha in the world.” For the seer saw that those marks were such as belonged not to a universal king but to a Buddha. “He will become a Buddha in the world,” said he, “But I ere long shall reach my allotted span, and I shall not behold this jewel. I shall not hear his preaching of the dharma. I shall not see his excellent company of disciples.” And the seer cried and wept.
The king, with his court, on seeing Asita the seer weeping, became distressed, and asked him, “Why, Lord, do you weep % on seeing the boy? I hope that you do not see any misfortune awaiting him. When he was bom the earth quaked six times, and a radiance appeared in the world. He was adored by thousands of devas. There were showers of celestial blossoms, and the sounds of thousands of celestial instruments being played poured forth. When the boy was born there were also born in Kapilavastu five hundred other boys, five hundred girls, five hundred bondsmen and bondswomen, five hundred ele-phants, and five hundred horses. Five hundred stores of treasures were revealed, and five hundred kings sent messengers with greetings. And there were other marvels and wonders besides. And yet you, sir, weep on seeing the boy. Assure me, therefore, that you do not see any misfortune awaiting him.”
The seer rephed, “Your majesty, it is not that I see any misfortune for the boy. At some time or other, in some place or other such Great Men do appear in the world. For your son stands revealed as a Great Man. He will become a Buddha in the world. But I am old and I’ll not live to see it. He will preach the dharma which confers calm, which is noble and which leads to Nirvana. But I shall not hear him. I shall not see his goodly band of disciples, nor the wonders which he will work as a Buddha. And so, your majesty, it is because I see this great misfortune of my own that I weep.”
And the seer, having explained one by one, the four meanings of the marks, proclaimed, “He will become a Buddha in the world,” and then went his way.
Put aside all hindrances, and calmly listen to me as I relate how Asita the seer wept at the birth of the Sdkyan child.
There was a great seer, Asita by name, who dwelt in the region of the Vindhyas. His wealth of merit was assured. He was high-minded, and sprung from great Kapila’s head.
He was proficient in the dranyas and idstras, and master of the five branches of the higher knowledge. He dwelt on Kaildsa’s summit, like a lord of wealth, albeit a lord of a cave.
He abode at the head of a forest glade, living austerely on roots and wild fruits, along with his pupil Ndlaka and many others.
He ensued the path of the ten moralities, happy in his calm and self-control, and exhorted others. He was a seer who had attained the perfection of all good qualities} and was endowed with the perfection of morality.
On a time there was shed a rich radiance, and the uttermost ends of the world were gladdened and amazed. All beings became extremely blessed, and the earth shook.
And the seer as he sat there saw flowers of the coral-tree and celestial blooms from heaven fall on the surface of the earth. Asita saw the sky bespangled with hundreds of jewels, and thousands of deva maidens running along the paths of heaven.
In the grottoes of the mountains he heard the sweet musical strains of the Kinnarls, which checked the mountain streams as they ran between the banks, their waters laden with flowers.
He beheld a rich radiance all around in the ten quarters, like the splendour of the newly-risen sun in all its might.
When he had seen these and many other marvels, Asita in his astonishment became thoughtful.
“Why now,” thought he, " does the great earth quake, and why do drums roar in the paths of heaven? Why is the world bathed in radiance, and why do flowers rain down?
“The moon and sun shine not and the dark-blue water of the ocean trembles; the flower-strewn waves look like an expanse of lotuses.
“And all these fair trees are laden with blooms out of season, and give forth at the same time the sweet fragrance of flowers and fruits.
“To-day no fire blazes in the thousand hells, nor do the dismal regions between the worlds know aught of affliction.
“Nor do hunger and thirst arise in the body as before. My heart is glad. What, I wonder, is toward to-day?
“Why now is this exceeding loud laugh raised in the eastern quarter? Why do deva maidens hurry with sandal-wood powder in their hands?
” What mighty man has to-day been horn in Jamhu-dvipa? Through the glory of what glorious man is such great might revealed?
“Of whatsoever else in the world such things are a sign, ’tis certain that such portents occur at the birth of Buddhas.”
He hears hosts of immortals from the skies alighting on the earth, and saying, “The Saviour of the world is born. He will become a Buddha who is his own guide.”
Enraptured, then, at hearing the hosts of devas in the air proclaiming, “To-day, the Buddha, a scion of heroes, has been born in the world,”
The seer, with his deva eye, surveyed the whole of fambu-dvipa, and saw that a son was born to Suddhodana in the clan of the Sdkyans.
And when he had seen all this, the rumour of enlightenment arose in the regions, and the sound of the Buddha’s name went abroad. [And he said) “I shall see him in due time.”
They? carrying hatchets in their hands, wearing black robes of antelope skin and cloaks of black fibre, came bearing fruits and water.
The seer travelled through the unsupporting air in the path of the wind. By calling forth his magic power he arrived at Kapilavastu in an instant.
At the foot of the Himalayas he descried a delightful city bathed in sunlight, and impregnable to foes. Verily it was as delightful as a city of the Three-and-Thirty devas. And the seer entered this city in order to see the Sdkyan.
He entered the city which was radiant and whose markets were busy in selling and buying. It was thronged by joyful people, happy warriors on horseback, on elephants, in chariots and on foot.
With cheerful heart he approached and entered its bright gates — the abode of Suddhodana, an abode like that of the king of the devas.
He saw the upper chamber of the palace, with the fair windows of its gables and attics open, gleaming like a brilliant mountain-top in the sky.
On the front of the mansion were pinnacles resplendent with silver, and its corners gleamed like the flame of the sacrificial fire.
The inner apartments were fair like pellucid shells. They sparkled like brilliant little suns or like moon-shaped ornaments.
There were seen rays like lightning flashes thrown out by the well-wrought panels of beryl and by the rows of house-bolts.
There were seen arched portals of gold like burning fire, like the clear sun, that flashed like moon-shaped ornaments.
Everywhere rutting elephants, like monsoon clouds, like clouds that yield rain, come forth adorned with star-like ornaments
Everywhere kittens fall down suddenly, for they are frightened by the peacocks that strut about.
Everywhere cuckoos in aviaries sweetly call; everywhere parrots and sarikas flutter about like ropes of pearls.
It was a fair citadel built square to all points of the compass, and well laid out, impregnable to foes, and thronged by wearers of the sacred cord.
On the ground with its heaps of jewels and piles of other splendours a lion sits and starts with fear at the rising sun which it has seen.
This palace, then, which knew no vehicles drawn by animals, but was well supplied with slaves and courtesans, and crowded with eunuchs in red-and-white garments, did Asita enter.
The palace was crowded with servants and hundreds of carriages, full of nobles, and pervaded with a sweet fragrance, as the recluse reached the door unhindered.
Crowding the halP he saw women standing still or moving about, holding scimitars in their hands, and exceeding fair to look upon as they gossiped.
AndAsita, wise, profound, and well-versed in the scriptures, thus spoke to the door-keeper: “Bear this message of mine to the king of the Sdkyans.
“I am Kdla and I am of the clan of Bhdradvdja} I am of noble birth and dwell in a region on the summit of the Vindhyas.”
“So be it, sir,” replied the door-keeper obediently, and he went in to the king who listened to all his words and had him bring Asita in.
In obedience to the summons Asita entered the heavenly abode of Simhahanu, like Indra going to Nandana with its throngs of Apsarases,
Asita hailed the king and presented fruits to him. The king accepted them and said, “Welcome, lord.”
There was a special couch with its eight legs of gold, with bright cushions, and studded with gems. On it Asita sat down as bidden.
The seer, who was master of the five branches of the higher knowledge and had great magic power, sat down on the couch, and King Suddhodana himself invited him to partake of food.
When the sumptuous meal was over, Asita said, “Pray, listen to me, king.” And the king replied, “Well be it with you, lord.” Asita said, “I wish to see your son, if it is your pleasure.”
“You are heartily welcome,” said the king, “But just now the comely child is asleep. When he wakes up you shall see him like a body of pure gold.”
And when the child was awake, he took him from his mother and presented him with his hair in eight braids, like the sun emerging through a rift in the clouds.
When the noble seer saw him lying like a jewel on the blanket of fine cloth, he hurriedly rose to his feet and received the child in his arms.
And when he had taken him in his arms and seen that he bore the thirty-two marks of a Great Man as well as the lesser characteristics, he wept and sobbed.’
Seeing his eyes welling with tears King Suddhodana asked him, " What, I pray you, is this sadness that has come over you on seeing the child?
“I want to hear, brāhman, why you weep on seeing him who, on the day he was born, took seven strides to the north.
" Why do you weep, brāhman, on seeing him, on the day of whose birth devas stood in the air carrying sunshades and fans?
“I want to hear, brāhman, why you weep on seeing him, on the day of whose birth the whole world was bathed in radiance.
“I want to hear, brāhman, why you weep on seeing him, on the day of whose birth two springs of water welled up in the sky.
“I want to hear, brāhman, why you weep on seeing him, on the day of whose birth devas held up a sunshade in the sky.
“I want to hear, brāhman, why you weep on seeing him, on the day of whose birth devas scattered powder of the coral-tree.
“I want to hear, brāhman, why you weep on seeing him, on the day of whose birth the inanimate earth quaked.
“I want to hear, brāhman, why you weep on seeing him, on the day of whose birth the dark-blue water of the salt ocean trembled.
“I want to hear, brāhman, why you weep on seeing him, on the day of whose birth drums roared in the sky.
“I want to hear, brāhman, why you weep on seeing him, on the day of whose birth five hundred Sdkyan lads were also born.
“I want to hear, brāhman, why you weep on seeing him, on the day of whose birth five hundred Sdkyan maidens were also born.
" I want to hear, brāhman, why you weep on seeing Mm, on the day of whose birth five hundred bondswomen were born for me.
“I want to hear, brāhman, why you weep on seeing him, on the day of whose birth five hundred steeds were born for me.
“I want to hear, brāhman, why you weep on seeing him, on the day of whose birth five hundred elephants were born for me.
“I want to hear, brāhman, why you weep on seeing him, on the day of whose birth five hundred stores of treasure stood revealed.
“I want to hear, brāhman, why you weep on seeing him, on the day of whose birth five hundred neighbouring kings came to bow down before me.
“I want to hear, brāhman, why you weep on seeing him, on the day of whose birth teachers of kings came to see him.
“I want to hear, brāhman, why you weep on seeing him, whom men behold with gladness, joy and exaltation.
“Cast grief aside, brāhman, be joyful and regain your composure. For this child will become a king possessing the seven treasures,” a lord of the earth.”
When this had been said, Asita wiped away his tears and in reply spoke these words of good cheer:^ [“Not so”], said he, " has it been foretold by the seers.
“This lion-hearted man, who is like the joyful and fiery young sun, will not become a king, a lord of men. He will become an unsurpassed Master.
“For he with three strides has traversed the whole three-fold world. He will attain the highest dharma, which is blest, immortal and irresistible.
“I am old, my vigour gone, and just now a boy has been born who will become a Supreme Man. But I shall be dead ] when the boy attains enlightenment.
“He will become a Buddha, omniscient, with power over all things in his well-proclaimed dharma and Discipline. But I am old, and hence I weep.
“And yet I have no fear of death. For how can a man he horn and not die? I weep hecause I shall not see the peerless Buddha.
“Verily, I have no fear of death. For how can a man he horn and not die? I weep hecause I shall not hear the peace-giving dharma.
“Verily, I have no fear of death. For how can a man he horn and not die? I weep hecause I shall not see the Sangha with its ocean of virtues.
“I weep hecause he who, himself awakened, will awaken this race of men so long lulled to sleep hy material joys, now stands revealed when I am old.
“I weep hecause he who, himself released, will release this race of men hound in the fetters of passion, now stands revealed when I am old.
“I weep hecause he who, himself released, will release this race of men hound in the fetters of folly, now stands revealed when I am old.
“I weep hecause he who, himself released, will release this race of men from passion, hatred and folly, now stands revealed when I am old.
“I weep hecause he who, himself healthy, will also render others healthy, now stands revealed when I am old.
” I weep hecause he who, himself grief less, will also render others griefless, now stands revealed when I am old.
“I weep hecause he who, himself free from pain, will also render others free from pain, now stands revealed when I am old.
“These fortunate men and devas will see the King of dharma setting his wheel a-rolling in the city of Kdsi. But I am old and therefore I weep.
“These fortunate men and devas will see the ambrosia shared among the noble throng. But I am old and therefore I weep.
“Sickness, old age and death are great stumbling-blocks to men. Now a comforter has arisen. But I am comfortless and therefore I weep.”
When the seer had pitifully" and tremulously uttered these many lamentations, he lauded the excellent, self-controlled Man whom he had just seen.
“I have come eastwards,” said he, “seeking the Supreme Man, for rare is the appearance of Buddhas who tame the untamed.”
Then he walked round the Bodhisattva several times keeping him on his right. To the king he said, “I am going. Let your majesty safeguard my well-being.”
[When he had returned home he said to Ndrada;]’
“When you hear news of the Buddha go to the presence of the Supreme Guide. Live the good life and let his words be your counsel. "So be it, " said Ndrada when he heard these words. He embraced the religious life and became the foremost of his class, an Arhan who had shaken off his lusts.
Sing the praises of the kinsman of Kātyāyana who is named Ndrada, a son of the Conqueror, who dwelt in the wood, the elder who has passed completely away.
Sing the praises of him who is released and rid of attachment to existence, who is utterly at peace and free, with every remnant of existence destroyed — the elder who has passed completely away.
The Bodhisattva was proclaimed by Asita to be destined to become a Buddha on each of four grounds. What four? The clearness, the regularity, the fundamentalness and the unimpaired excellence of his characteristics.
Exalted Buddhas have eighty secondary characteristics. They have their nails long, copper-coloured, and glossy. Their fingers are rounded, beautiful and regular. Their veins have no knots and are concealed. Their ankles are concealed and compactly formed. They have even and level feet. Exalted Buddhas have perfect sexual organs. Their radiance extends all around them. Their limbs are soft, flawless, superb, well-shaped, and well-knit, and all are well-proportioned. Their bodies are unimpaired and unmarred. Their limbs are free from freckles and curly hair. Exalted Buddhas have hands soft as cotton. The lines on their hands are deep, unbroken and uninterrupted. Their lips are red. Their voices do not carry too far. Their tongues are soft, slender and red. Exalted Buddhas have voices like the sound of an elephant’s cry, well-toned and pleasant. Their gait is like the movement of an elephant, a bull, or a lion , always bearing to the right.
These are the eighty secondary marks on the body of the infinitely wise Buddha, and with these the body of the deva who is above all devas, the Supreme Man, is always adorned.
Since there are on his body the thirty-two praiseworthy marks and the eighty secondary characteristics, and since his radiance extends a full fathom, how, verily, can the wise not have faith in him as the Conqueror?
If a man were to have the merits of all beings a hundred-fold he would not acquire" for his body a single one of these characteristics.
King Suddhodana, his women-folk and a young boy were out walking in the pleasure grounds. As the Bodhisattva strolled in the pleasure grounds he came to tilled lands where he saw some ploughs at work. These ploughs threw up a snake and a frog. The young boy took the frog to eat, but threw away the snake. The Bodhisattva saw this, and became deeply stirred by the sight.
Pleasure, the body and life itself are burnt out together. Now I shall attain deathless release from existence. For I can not check my exertion, which is like the flow of the ocean’s water on the sea-shore.
The Bodhisattva was sitting in the shade of a rose-apple tree in the forenoon, and the shade did not leave him as the sun’s rays moved round. He stayed there immersed in the first meditation, which is accompanied by applied and sustained thought.
From the slopes of the Himalayas five seers came travelling through the air on their way to the Vindhyas. But they could not pass over the Bodhisattva.
We have passed over the lofty and broad peak of Meru with its precious stones and diamonds as easily as an elephant cuts its way through the dense forest-trees of Vrindd with their interlacing boughs.
We can pass safely over the immortal strongholds, the abodes of devas and Gandharvas, supporting ourselves high in air. But near this wood we have to come to earth. Pray whose presence does this magic portend?
Devas recited verses in reply:
It is the son of the Sdkyan king, the scion of a kingly race. Adorned with his many radiantly beautiful and excellent marks, he is resplendent like the newly risen sun.
Here alone in the wood, absorbed in meditation, is the prince. This power of magic is the sign of him who is blessed with hundreds, yea, koṭis of good qualities.
For he is the true light that has appeared in the blinding darkness. He will attain that dharma which will comfort the world of life.
The Great Sage has appeared in a world that was scorched by the fire of lusts. He will attain that dharma which will gladden the world of life.
Through the wild wastes of the ocean of sorrow a goodly course has been found. He will attain that dharma which will lead men across the world of life.
The three-fold world was lost in the wilderness of recurrent birth. He, with his vision, will point out the most excellent Way.
During the long night the sons of men were hound to the way of rebirth. But he, the king of dharma, will set their fetters loose.
When men are abused they yearn for a brave champion. In council they yearn for a wise man, and at meal-times they love to honour a dear friend.
When it was time to eat the king asked for the boy. “Where will the boy take his food?” asked he. When they heard the king, chamberlains, eunuchs, grooms and dwarfs ran out in all directions in search of the boy. A chamberlain saw the boy meditating in the shade of the rose-apple tree, and though the sun’s rays moved on the tree’s shadow did not leave the boy. Seeing this, the chamberlain was amazed, and thought that the boy was greatly blessed in that a lifeless thing like the shadow of a tree was not willing to leave him.
The chamberlain reported this to King Suddhodana, saying,
The orb of the darkness-dispelling sun goes round, king, but the rose-apple tree’s shade does not leave Siddhdrtha, the possessor of the pure, noble and best marks, as he meditates in the shadow of it, immoveable as a mountain.
When the king had heard the chamberlain he went to the boy and saw him in the shade of the rose-apple tree. In his amazement the king said:—
He is like the sacrificial fire on a mountain top, like the moon amid the starry host. The sight of him shining like a lamp as he lingers there immersed in meditation, stirs my whole frame with joy.
And he said, “Blessed surely is he to whom unconscious things humbly submit.” So King Suddhodana bowed at the feet of the Bodhisattva sitting in the shade of the rose-apple tree.
King Suddhodana reflected,” Since the boy’s heart delights in calm meditations, verily the prophecy of the seer Asita will turn out true. " The king prepared a spacious harem for the boy so that he might find delight at home. For the young women he had varied ornaments of different kinds prepared, and he caused a proclamation to be made in the city of Kapilavastu bidding all young women to hurry to the royal park, where the young Siddhartha would distribute jewels among them. In obedience to the king’s command many thousand maidens hurried out to the park.
The daughter of the Sakyan Mahanama, Yaśodhara by name, came in great splendour and bashfully caressed the boy.
When the Exalted One had gone forth, had awakened to the unsurpassed perfect enlightenment and had set rolling the excellent wheel of dharma, it came to the ears of the monks that when as a boy he was distributing jewels to the young women, Yasodhara had bashfully caressed him. A monk asked the Exalted One, "How, Lord, was it that Yasodhara bashfully caressed thee when thou wast a boy? “The Exalted One replied,” Monks, verily, that was not the first occasion for Yasodhara bashfully to caress me. There was another occasion. “The monks asked,” Was it so, Lord? “And the Exalted One replied,” Yes, monks.”
Once upon a time, monks, long ago, in the city of Benares in the province of Kasi there was a brāhman of the Kausika clan. He, seeing the peril of sensual delights, went forth to the Himalayas to embrace the life of a seer. There in the Himalayas, on the banks of the Ganges, he built himself a hermitage, and, by long devotion to the practice of vigilance after the brāhman way, he achieved the four meditations and realised the five branches of the higher knowledge. He could touch the moon and sun, and was, in short, a seer of great power and might. But he had not the virtue of generosity.
Now a relative of his died and was reborn among the Gandharva devas as a Gandharva named Pancasikha. In his life as a deva he remembered Kosika. “I wonder,” said he, “in what region Kosika spends his life, or is he dead?.” He concentrated his mind on the matter, and then saw that Kosika had embraced the life of a seer and was dwelling in a hermitage in the Himalayas on the banks of the Ganges, but that he had not the virtue of generosity.
Paiicasikha thereupon acquainted Sakra, lord of the devas, with this, saying, “He who, when I was a human being, was a kinsman dear to and beloved by me, has now embraced the life of a seer and dwells in the Himalayas on the banks of the Ganges. But he has not the virtue of generosity. For his sake let us go and urge him into the way of charity.”
Then for the sake of the seer Kosika, Sakra together with Candrama and Surya, Matali, his charioteer, and the deva Pancasikha disguised themselves as brāhmans. At meal-time they entered the hermitage of Kosika one after another. [And Paficasikha, transformed into] a dog went through various metamorphoses.
Ko§ika said:—
I neither buy nor yet do I sell. I have no store of food
at all. The food I have is scanty; ’tis hut a small measure of grain and not enough for two.
The dog replied:—
Out of little one should give a little, out of what is moderate a moderate amount. Out of much one should give much. There is never an occasion for giving nothing at all.
I tell you, Kosika, to eat only after sharing. Thus will you enter on the noble path. He finds no happiness who lives for himself.
Candra then arrived, and Kosika said:—
I neither buy nor yet do I sell. I have no store of food at all. The food I have is scanty; ’tis but a small measure of grain and not enough for three.
Candra said:—
He who, when a guest is seated with him, eats his food without sharing it, is like a fish that swallows an iron hook.
I tell you, Kosika, to eat only after sharing. Thus will you enter on the noble path. He finds no happiness who lives for himself.
Surya then arrived, and Kosika said:—
I neither buy nor yet do I sell. I have no store of food at all. The food I have is scanty; ’tis hid a small measure of grain, and not enough for four.
Surya said:—
Vain is the sacrifice and vain the desire of him who, when a guest is seated with him eats his food without sharing it.
I tell you, Kosika, to eai only after sharing. Thus will you enter on the noble path. He finds no happiness who lives for himself.
Matali, too, arrived, and Kosika said:—
I neither buy nor yet do I sell. I have no store of food at all. The food I have is scanty; ’tis but a small measure of grain and not enough for five.
Matali said:—
Real is the sacrifice and realised is the desire of him who, when a guest is seated with him, only eats his food after sharing it.
I tell you, Koiika, to eat only after sharing. Thus will you enter on the noble path. He finds no happiness who lives for himself.
Sakra too arrived, and Koiika said:—
I neither buy nor yet do I sell. I have no store of food at all. The food I have is scanty; ’tis but a small yneasure of grain, and not enough for six.
Sakra said:—
As one who sacrifices to the Sarasvati and to deep Gayā is he who, when a guest is seated with him, only eats his food after sharing it.
I tell you, Koiika, to eat only after sharing. Thus will you enter on the noble path. He finds no happiness who lives for himself.
Ko^ika said:—
You are august hrahmans, hut why does this dog of yours display his various transformations? Now tell me, sirs, who each of you may be.
Sakra replied:—
Candra and Surya, they are here, and this one is Mdtali, the charioteer of the devas. I am Sakra, the lord of the Three-and-Thirty devas. And this one here is Pancasikha.
The labour, the drum and sounds of tambourine wake up from sleep him whose food and drink Pancasikha receives, and when he awakes he rejoices.
In our former lives, you were our kinsman, but now you are a sinful miser. We are come hither out of compassion for you, to prevent you from passing in sin to hell.
They who are misers, given to wrath and sin, who scorn the brāhman and the recluse, after their lives of evil deeds pass at death to hell.
But those who in this world wisely and cheerfully make gifts to brdhmans and recluses, after their lives of virtue here pass at death to a state of bliss.
Ko^ika replied:—
Now this very day I shall begin to live a life of virtue and make gifts to brdhmans and recluses. I shall give them meat and drink. I would not even drink ambrosia without first sharing it.
As I thus give at all times, all my wealth will soon be spent. Hence I shall pass to a state of bliss, having cast away these inordinate desires of mine.
On the lordly height of fair Mount Gandhamddana the daughters of the lord of devas lived in care-free joy.
Thither came a noble seer universally honoured, carrying in his hands a flowering bough of the goodliest of trees.
” Give us this bough, worthy friend, “said they,” and you will he to us as Sakra himself is.”
The brāhman looked on her as she begged, and then made a reply that stirred up a dispute. “I have no need of these flowers,“said he,” let her who is best of you tie them on:
“You, brāhman,” said they, “are the one to consider this matter. You, sir, decide which of us is best. To whomsoever of us you give the branch, she will he accounted the best of us.”
“Ye fair-limbed maidens, such talk is unseemly. What brāhman is there who would speak such an invidious word?” Go to the lord of creatures and question him, for he will know who of you is the best.”
Then they, aware of the highest good, proud and desirous of the palm of beauty, went and spoke to the lord of the Three-and-Thirty. “Sire” said they, “decide who of us is the best.”
The Razer of Strongholds, beholding the maidens so earnest in their quest, joyously replied,” You are alike in all things, fair-limbed maidens. Who, then, has already stirred up this dispute?”
“The great seer named Ndrada, who ranges over the whole world and who is valiant in truth, said to us, on Mount Gandhamddana ‘Go and ask the lord of creatures.’”
[Sakra said to Matali:] —
“In a region far from here, on the banks of the Ganges on the slopes of the Himalayas, dwells Kosika, whose supply of food is scanty. To him, charioteer of the devas, take ambrosia.”
[Kosika said to him:] —
“As I am getting ready to sacrifice to Agni you come like a light dispelling the darkness of the world, like a sun in the world. What god are you and wherefore are you come?
“Never before have my eyes beheld the like. White as a pearl is it, without compare, fragrant to smell and beautiful to gaze upon. What god are you and wherefore are you come?”
[Matali replied:] —
“Mighty seer, I was sent by great Indra. I came in haste to bring you this ambrosial food. Know that I am Matali, the charioteer of the devas. Partake of this, the choicest food that one could wish.
“By eating of this you will destroy twelve evils, namely hunger, thirst, discontent, old age, fatigue, anger, enmity, strife, calumny, cold, heat and sloth. It is the supreme essence.”
[Kosika said:] —
“Mdtali, it is not seemly for me to eat alone. Though formerly I held that to eat without sharing was the ideal conduct, I no longer approve of eating alone. For he who eats without sharing does not find happiness.
“Betrayers of friends, brigands, violators of women, and robbers, with these, misers are classed as equal. I would not taste the ambrosia without first sharing it.”
The four maidens, his own daughters, Faith, Hope, Glory and Honour, in shining splendour were sent by the king of the devas to the hermitage where Kosika dwelt.
When Kosika, the devout and thoughtful seer, saw the four maidens standing in radiance and unsupported, each in her own quarter of the heavens, he addressed them each in turn.
“goddess that standest in the east like the star of healing with thy slender-waisted body all golden, I implore thee to tell me who thou art.”
[Glory said:]
“I am Glory, revered of men, always serving the great and seeking their success. I am come before you, wise man, to ask you to regale me with ambrosia”
[Kosika replied:]
“Though a man be endowed with virtue, character, wisdom and skill in all he does, [without thee he achieves nothing. Y This is not well done by thee.
“Again, a man that is lazy, unskilled, ill-favoured and ugly to boot, helped by thee, Glory, becomes rich and successful, and orders the well-born man about like a slave.”
[Koiika next addressed Faith:f
“I am Faith, revered of men, always serving the great and seeking their success, I am come before you, wise man, to ask you to regale me with ambrosia.”
[Ko^ika said:]
“His wife may be of high degree, honourable, chaste and devoted, but yet a man may leave her, daughter of a good family though she be, and put his faith in a slave-girl.
“Through faith men at times display morality, learning and self-control. But when faith is at fault, has it not the appearance of a destroyer?^ This that thou dost is not well done.
“I tell it to thy face. I know thee for a fool and a gambler. Such an one as thou does not deserve a seat or water, not to speak of ambrosia. Begone, thou dost not please me.”
[Ko^ika next addressed Hope:]
“Thou that standest with thy slender-waisted golden body like the star of healing when night wanes and the sun rises, prithee tell me what goddess thou art.
“Like a straying doe, driven off and separated {from the herd) through fear of the (hunter’s) arrow, thou turnest thy timid eyes to me. Gentle-limbed goddess, what comrade seest thou here? Art thou not afraid of being alone?”
[Hope replied:]
“No friend of mine has come hither. I am a goddess from Masakkasdra. I am Hope, come hither to ask for ambrosia. 0, wise man, do you therefore regale me with ambrosia.”
[Ko^ika said:]
“In hope the husbandmen till their fields, and sons and wives gather to help them. But rain destroys their work or lightning comes to blight it. This that thou doest is not well done.
“In hope men embark on ships in quest of wealth, and cross the seas. But they sink with their ships, or else they miserably escape with their lives, losing all their gains.
“I tell it to thy face. I know thee for a fool and a gam-bler. Such an one as thou does not deserve a seat or water, not to speak of ambrosia. Begone, thou dost not please me.”
[Ko^ika then addressed Honour:]
“Who art thou that art seen [ ] draped in clusters of blossoms, with lion-bracelets, burnished girdle, flaming hair, and well-fitting ear-rings. With thy complexion like the u^ira thou art radiant to behold.
“Thou that art come hither like a plant in the rainy season, in autumn, with its crown of scarlet leaves stirred by the wind, I ask thee of the golden slender-waisted body who thou art.”
[Honour replied:]
“I am Honour, revered of men, ever serving men of high degree. I am come into your presence to seek ambrosia. Yet I can not, mighty seer, ask it of you.”
[Kosika said:]
“No low-born woman is here, I know it. fair-limbed one, thou shalt receive what is thy due. E’en though thou askest not for it, this ambrosia will I produce for thee, this life-giving draught I give thee.
“I invite thee of the slender-waisted golden body to enter my retreat. I would honour thee with all good things. Although I refused before to share this ambrosia, there is enough of it for thee and me.”
This retreat was strewn with divers flowers and echoed to the sweet notes of birds. The fair-complexioned Honour then entered the retreat which was well-watered and abound-ing in fruits and roots.
Here many tree-tops were in bloom such as the sal tree, the piyal, the bread-fruit, the tindukaI the ^obhanjana, the lodhra [ ], the trumpet-flower tree, and the
fragrant mucilindaka.
By the entrance were the jujube-tree, many tamalas, the holy fig-tree, the banyan-tree, and the glomerous fig-tree, the tUaka, " the kadamba, the campaka and plants of rice and millet. ^
There a couch was laid, made with fragrant ku^a grass and covered with deer-skin. Kosika said to Honour, ^ “Pray, lovely one, sit down in comfort on this couch.”
And as she sat on the couch of kusa grass, Kosika, in matted hair and antelope’s skin, with his own hands brought her what she wished, the ambrosia on freshly gathered leaves, and gladly the great seer presented her with the ambrosial
She joyfully took the gift at once and in elation addressed the matted-haired recluse, saying, “Kosika, great is the honour which you have shown me. Now I go to wait on the Three-and-Thirty.”
Proud of the honour paid her by Kosika she came to the Three-and-Thirty, eager for the prize. And when she had come thither she said to the hundred-eyed Sakra, “Here is the ambrosia. This is my meed of victory, Vdsava \^”
The messenger Mdtali was there, having returned earlier, and now stood before the assembly of the devas. To him [Sakral said, “Go again and inquire for what reason Honour won the ambrosia.”
And Mdtali took out his chariot from its placed It was a golden chariot, of refined gold, flashing like the sun, and adorned with divers golden images.
There were elephants, monkeys, tigers and leopards instinct with life, and antelopes wrought of beryl appeared there as well. All were splendid, brilliant and beautiful, like previous stones and beryl.
Below was a manesi and above was a kupsara, and the chariot was also adorned with crescents of gold. And as he mounted this finest of chariots Mdtali made the great earth rejoice in all its ten quarters.
The whole earth quaked, with its snakes, rocks, forest trees and oceans. Quickly and speedily he came to the retreat where Kosika abode.
Then Mdtali [said … Y “I am his messenger. The Razer of Strongholds asks you on what score you think that Honour is better than Glory, Faith and Hope.”
[Kosika replied … ] " Mdtali, Glory appears to me a partial jade. Faith again, charioteer of the devas, is fickle, and Hope, it seems to me, is prone to break her word.
“But Honour is gracious and completely pure. When men in the van of the battle have lost all heart and are sore bestead, are dispersed and assailed by arrows, Honour checks the inmost thoughts of their hearts.
“Honour is best among men, Mdtali. She is desirable to the young and to the old.” She turns the foeman’s rage to love. She checks the inmost thought of the heart.”
“Who established this belief in you, Koiika? Was it mighty Indra or Sahdmpati?^ kinsman of Indra,^
Indra longs for you, younger brother of the companionship of his state.”’
Then Kosika, casting off his corporeality, endowed with virtue and without an equal, and having acquired rich merits in his retreat, on the dissolution of his body passed to the joys of heaven.
rt may be again, monks, that you will think that at that time and on that occasion the seer of the Kausika clan, named Narada, was somebody else. You must not think so. And why? I, monks, at that time and on that occasion was the seer of the Kausika clan named Narada. Again, monks, you may think that somebody else was at that time and on that occasion the daughter of Sakra, lord of the devas, named Honour. But you must not think so. And why? Because it was Yasodhara here who at that time and on that occasion was the daughter of Sakra, lord of the devas, named Honour. Then, too, did she bashfully caress me as she did on that other occasion.
Here ends the Maiijari-Jataka.
The monks asked the Exalted One, “How was it. Lord, that Yasodhara could not be satisfied? For when as a young man thou wast distributing ornaments among the maidens and didst give Yasodhara a necklace worth a hundred-thousand pieces, she said, ‘Is it just this much that I deserve?’ And thou didst then give her a finger-ring worth another hundred thousand pieces; but even so she was not satisfied. How was it that Yasodhara could not be pleased and satisfied?” The Exalted One replied, " That was not the first time, monks, that Yasodhara here was displeased. There was another occasion also when she was displeased.
Once upon a time, monks, long ago, in the city of Benares, in the province of Ka^i, there reigned a king named Suprabha. He had a son named Sutejas, who was virtuous, powerful, secure, sociable, not forward in speaking, but of good address; he was courted and respected by the ministers, the commander-in-chief and every headman of villages.
The thought occurred to the king: “Here are all the people attracted by the virtuous qualities of the young prince. Some day they will kill me and put him on the throne.” So the king banished the prince.
And the prince with his wife made a hut of grass and leaves in a forest clearing in the Himalayas, and lived on roots, fruits and water, eating the flesh of deer and wild hogs when they were fortunate to get it. Once when the prince was absent from the retreat a cat killed a fat lizard, threw it down in front of his wife and went away. She would not touch the lizard with her hands.
The young prince returned to the retreat bringing roots and fruits and saw there that frightful fat hzard. He asked the princess where the lizard came from. She replied, “It was brought by a cat. “The prince asked,” Is this lizard not cooked?“She replied, “I accounted it no better than cow-dung, and so I did not cook it. “The young prince said,” This is not uneatable; men eat it.” And he skinned and cooked the lizard, and when it was cooked hung it on the branch of a tree.
His wife took a pitcher and went to fetch water. “I am going, “she said,” to fetch water, then I shall prepare a meal. “She saw that the lizard when cooked was good in colour and smell, appetising and fresh, and she coveted it. But the prince thought with regard to his wife:”The princess was not willing to touch even with her hands this lizard when it was uncooked. When, however, it is ready cooked she is glad to eat of it. If she had any love for me she would have cooked the lizard when I was gone to gather fruits. So I will not share the lizard with her, but will eat it all myself.”
He consumed the lizard when the princess was gone to fetch water. She returned carrying a pitcher of water and asked the prince, “Sir, where is the lizard?” The prince replied, “It has escaped.” The princess then reflected: “How could a lizard which had been cooked and tied to a branch of a tree escape?” And the king’s daughter came to the conclusion that the young prince did not love her, and sorrow entered her heart.
All beings will die, for the end of life is death. According to their deeds so will they reap a good or a had reward.
The evil-doers will go to hell, the good to heaven. Others who have advanced in the Way will pass entirely away rid of the a^ravas.
Now King Suprabha succumbed to the fate of mortals. The ministers thereupon fetched the young prince Sutejas from the forest and consecrated him to the throne of Benares. Everything which King Sutejas possessed he laid at his queen’s feet. Everything in his realm which he considered a treasure, he brought to her. All the exquisite raiments, jewels, neck-laces and half-necklaces he brought to her. But he could not satisfy her, for the affair of the Hzard still rankled in her heart.
Then King Sutejas reflected: “I have shown the queen every good disposition; I have shown her every fondness, but r cannot please her.” So he said to her, “Lady, I have shown you every good disposition; I have shown you every fondness, but I cannot please you. I do not understand why this should be so. Let the queen speak.”
The queen replied to King Sutejas with a verse:
Even to-day, my lord, I still hear in mind that behaviour of yours in the forest, when, though you had a how in your hand and a quiver at your side, a cooked lizard hanging from a branch of a tree escaped from you.
The king replied:
Honour him who honours you; share with him who shares with you. Do good to him who has done his duty by you. Share not with him who shares not. Serve not him who does not wish you well.
Forsake him who forsakes you; have no friendship with him. A bird which sees that a tree has lost its fruit looks out for another. For the world is wide.
It may be again, monks, that you will think that at that time and on that occasion somebody else was the king named Sutejas. But you must not think so. And why? Because I at that time and on that occasion was the king of Benares named Sutejas. You may think that the chief queen of King Sutejas was somebody else. But you must not think so. For Yasodhara here, monks, was the chief queen of King Sutejas. At that time, too, she was displeased and could not be satisfied. And on this other occasion she was displeased and could not be satisfied.
Here ends the Jataka of the Lizard.
The monks asked the Exalted One,” Was it when the Exalted One was a young man distributing jewels to the maidens in the park, that he gave so many to Yasodhara? “The Exalted One replied,” No, monks, this was not the first time, that I gave a number of jewels to Yasodhara. “The monks asked,” Was there another occasion? “The Exalted One replied,“Yes, there was another occasion.”
Once upon a time, monks, long ago, in the city of Benares, in the land of Ka^i, there reigned a king who was virtuous, and mighty, who treated his subjects kindly, who was generous, and possessed a great army, treasury, and many beasts of burden. His kingdom was flourishing, rich, peaceful, well-supplied with food, and thickly peopled with happy subjects. Punishment with the scourge and the sword had been abolished. Thieves were held in check and commerce thrived. That king had five-hundred women in his court. She who was the king’s chief queen was, above all the other women of his court, lovely, beautiful, accompHshed, devout, and skilled in all the arts.
The king frequently distributed garments and jewels to the women of his court. He had a necklace worth a hundred thousand pieces. In the middle of it was a precious stone in which could be seen the four great continents of Jambudvīpa, Piirvavideha, Aparagodaniya and Uttarakuru, as well as Sumeru, the monarch of mountains. This precious jewel in the middle of the great necklace was worth several hundred thousand pieces.
While the king was distributing the jewels he asked the queen, “Lady, you attract me very much. By what means do you attract me so?” And the queen replied in a verse:
Gesture, wanton behaviour, the excitement of sensuous attraction — by these three, king, are fickle men stirred up.
It may be again, monks, that you will think that at that time and on that occasion that king of Ka^i was somebody else. Indeed, you must not think so. And why? I, monks, at that time and on that occasion was the king of Kasi. You may think that at that time and on that occasion the king of Kami’s chief queen was somebody else. That, again, you must not think. And why? Gracious Yasodhara here was at that time and on that occasion the king of Kasi’s chief queen. Then, too, did I make her many gifts.
Here ends the Jataka of the Gift of a Necklace to Yasodhara.
When the Bodhisattva had renounced the protection of his remonstrating, sobbing and tearful parents, his rule as a universal king and his life in his comfortable home, and had gone forth from home into the homeless state, then did Deva-datta address Yasodhara, saying to her, “My brother has become a recluse. Come, be my chief queen.” But she would not consent, because she yearned so much for the Bodhisattva. Sundarananda also said to her, “My brother has become a recluse. Come, be my chief queen.” But she would not consent, because she yearned so much for the Bodhisattva.
When the Bodhisattva had set rolling the wheel of dharma, this got to the ears of the monks. They asked the Exalted One,” How is it, Lord, that Yasodhara though wooed by both Sundarananda and Devadatta will not have them, but desires the Exalted One so much? “The Exalted One replied,” Monks, this is not the first time that Yasodhara was wooed by both Sundarananda and Devadatta, but rejected them because of her great desire for me. There was another occasion also when she was wooed by them, but refused them because of her great desire for me.
Once upon a time, monks, long ago, there was a gathering of all four-footed animals at the foot of the Himalayas. And they said, “We have no king. Let a king of the four-footed animals, therefore, be appointed.” And they agreed that it would be a very good thing to appoint a king of the four-footed animals. So they said, “Who, now, shall be appointed king of the four-footed animals?” And they decided thus: “Whosoever among us on the seventh day from this will be the first to reach the Himalayas, the monarch of mountains, shall become king of the four-footed animals.”
So they made a rendezvous, and thence they raced for the Himalayas, the monarch of mountains, A tigress, out-stripping all the others, was the first to reach the Himalayas, the monarch of mountains. And when she had reached the Himalayas, the monarch of mountains, she waited there for the other four-footed animals. And in due course all the four-footed animals reached the Himalayas, the monarch of mountains. There they saw the tigress waiting for them.
And when the four-footed animals saw the tigress they were aggrieved and vexed.” We have been beaten by a tigress, “said they.”And yet nowhere are females kings. Ever5Avhere males are kings. Let us see to it that we do not break our promise, and yet have a male for king.”
And they spoke to the tigress, sajdng, “Lady, he whom you choose as mate shall be king of the four-footed animals.” A bull caressed the tigress and said to her, “Lady, choose me for mate. I bring good luck in affairs of the world. With my ordure the temples of the gods are smeared and by its means their transactions are carried out.” The tigress repHed, “I could not wish you for mate, for you are always broken and fastened to ploughs and carts.”
An elephant also approached the tigress and said to her, “Lady, I am strong and big in body and invincible in fights. Take me.” But the tigress rephed, “No, for when a lion roars you will not stop even to ease yourself, but run away.”
Then a lion, the lord of beasts, caressed the tigress and said to her, “Lady, choose me for mate, the whole crowd of animals stand in awe of me.” And the tigress replied, “Lord of beasts, I bow before you and accept you.”
There was a great concourse of four-footed animals and they said: “ Here are we without a king. Who then shall be made king over us?
“Whosoever seven days hence will he the first to reach the Himalayas, the monarch of mountains, he will he made king.”
Lions, tigers, deer, elephants, hulls and wolves failed to win the race and he the first to reach the mountain.
It was a tigress who came first to the stately, lovely and gigantic Himalayas. There she was, waiting for the other four-footed animals.
And when these arrived, there they saw the tigress. Seeing her they were aggrieved.” Lo, “said they,” we are heaten hy a female.
“Females cannot he kings. But let us not hreak our promise. Whomsoever the tigress shall choose for mate, he shall he made king.”
“By means of my ordure,” said a hull,“the due affairs of the gods are carried out. Therefore, lady, choose me for mate.”
The tigress replied:—
“I would not choose for mate one who is continually busy with ploughs and carts and always tired out, since he would live in the world of men.”
An elephant said:—
“I have others in my frain. I am invincible in fight, a sturdy elephant. Therefore, lady, choose me for mate.”
The tigress replied:—
“When the lion roars you are scared and run away, even though at the moment you may he easing yourself. I could not have such a one for mate.”
A lion said:—
“I am a lion with regular well-formed shoulders, and I range the mountains at will. All herds of beasts stand in awe of me. So, lady, choose me for mate.”
“I would choose for mate one like you endowed with all sterling qualities and independent as a mountain. I bow before you and accept you.”
It may be again, monks, that you will think that at that time and on that occasion that lion, king of beasts, was some-body else. You must not think so. And why? I, monks, at that time and on that occasion was that lion, king of beasts. You may think that at that time and on that occasion the bull was somebody else. Indeed you must not think so. And why? Sundarananda here, monks, at that time and on that occasion was that bull. It may be again, monks, that you will think that at that time and on that occasion the elephant was somebody else. Indeed you must not think so. And why? Devadatta here, monks, at that time and on that occasion was that elephant. It may be again, monks, that you will think that at that time and on that occasion that tigress was somebody else. But she was Yasodhara here. Then, too, when wooed by these she would not have them because of her great yearning for me. And now, also, when wooed by them she will not have them because she yearns so much for me.
Here ends the Jataka of Yasodhara as a Tigress.
When the Bodhisattva was distributing jewels to the maidens in the park, Yaśodhara came last of all when the beautiful things had all been given away. And when the young prince saw Yaśodhara he kept his gaze fixed on her. He took off the costly necklace which he wore and which was worth a hundred-thousand pieces and gave it to Ya^o-dhara. With a smile she said, ” Is this all that I am worth?” The young prince, laughing, took off from his finger, his finger-ring, which was worth a hundred-thousand pieces, and gave it to her. And when he had thus distributed the jewels among the maidens he went to the palace.
The king asked his ministers, “On which of the maidens did the young prince fix his gaze?” They replied, “Your majesty, it was on the Sakyan Mahanama’s daughter, named Yaśodhara. It was on her that the eyes of the young prince fell.”
Thereupon the king sent a message to Mahanama requesting him to give his daughter to his son Sarvarthasiddha. But Mahanama sent a message back to say, “I can not give Ya§odhara to the young prince. Because the lad has grown up among the women he has not advanced at all in the arts, in archery, in elephant-riding, in handling bow and sword, and in kingly accomplishments. In short, the prince has made no progress at all.”
When King Suddhodana heard this he was distressed. “It is, “said he,” just as Mahanama says. Out of too much affection for him I have not trained the lad in any art. “And sorrowfully the king entered his palace. The young prince saw his father and asked him, “Why are you sorrowful?” The king replied, “Let be, son. What is that to you?” “Nay, father,” said the lad, “I certainly must know the reason for it.” And the king seeing the young prince so much concerned, and being pressed for an answer, informed him of the cause of his sadness, saying,”This is what the Sakyan Mahanama told me when I asked him to give his daughter to you. ‘Your son,’ said he, ‘has grown up among the women. He has nowise been trained in the arts, in archery, in skill with elephants, chariots and bows. I shall not give my daughter to him.’”
On hearing this the young prince said to his father, “Be not vexed, father. Cause a proclamation to be made in the towns and provinces that the prince will on the seventh day from this hold a tournament. Let all come who are skilled whether in knowledge of the arts, in archery, fighting, boxing, cutting, stabbing, in speed, in feats of strength, in the use of elephants, horses, chariots, bows and spears, or in argum.ent.”
When King Suddhodana heard this he was pleased, and he caused a proclamation to be made in the city of Kapila-vastu and in the country that the prince would on the seventh day hold a tournament. All who were skilled in knowledge of the arts or in archery were to come. Messengers were also sent to other places to announce that on the seventh day Prince Sarvarthasiddha, the son of Suddhodana, was holding a tournament, and that all who were skilled were to attend.
Thus the people hurried out from Kapilavastu, and the people from the provinces came too. From other places, also, men imbued with curiosity came to see the prowess of the young Sakyan princes and to see the feats of strength of Prince Sarvarthasiddha. And so many thousands had gathered together, and the princes hurried out from Kapilavastu.
Now an elephant which had been roaming outside the city entered Kapilavastu. It was sixty years old and en-dowed with perfect strength. Just then Devadatta was going out of Kapilavastu to the place of the tournament, mounted on a fine elephant. The straying elephant rushed at him. Devadatta, enraged, gave the sixty year old elephant one blow with the palm of his hand, and it fell dead there just at the city gate. And Devadatta, having killed the elephant, went out by the city gate.
A great crowd of people including Prince Sundarananda had come to the spot. The latter asked someone,”Ho, sir, what is this mass of men doing at the city gate? “The man replied,” This elephant was killed with one blow of the hand by Devadatta as he was hurrying out. And now the elephant blocks the city gate. Devadatta could not drag it away, but passed on by leaping over it.”
Then Sundarananda alighted from his chariot and dragged the elephant seven paces. When the crowd of people saw this, they cried, “Bravo! Behold the strength of Prince Sundarananda who has dragged the elephant seven paces from the gate and gone past it.”
The Bodhisattva in great majesty came on the scene and asked, “What is this great crowd of people doing at the city gate?” They repHed, “O prince, Devadatta was going out from Kapilavastu and a roaming elephant came in at the gate and rushed at him. In anger Devadatta with one blow of his hand slew the elephant, which fell blocking the city gate. But Devadatta was not able to drag it away from the city gate and he went past by leaping over it. Sundara-nanda, however, dragged it seven paces. And now here is all this people packed in a dense crowd. How can they go out?”
At that time and on that occasion Kapilavastu was sur-rounded by seven walls. The Bodhisattva alighted from his chariot and with his own native strength he hurled the elephant out of the city over the seven walls. When they saw the prowess of the Bodhisattva several thousands of devas and men shouted “Bravo!”
And the Bodhisattva went out. So, too, did King Suddho-dana with his Sakyan retinue and the Sakyan Mahanama.
Then an exhibition was given by Prince Sarvarthasiddha at which he displayed his feats in all the arts. There was no one to equal him either in fighting or in boxing. In the last competition they shot arrows^. In a space ten kos long there were seven palm-trees. These seven palm-trees had been erected at intervals of a kos. At the far end of the palm-trees a drum was hung up. One man shot through the trunk of one palm-tree, another through the trunk of two. Devadatta’s arrow pierced the trunks of two palm-trees and stuck in the third. Sundarananda’s arrow pierced the trunks of three palm-trees but fell to the ground between the third and the fourth.
Thereupon the Bodhisattva fetched the bow of his grand-father, King Simhahanu, of the race of devas. And he threw down the bow in the middle of the arena, saying, “Whosoever can draw this bow let him have it.” All the men tried this bow in their hands but no one was able to draw it. All the Sakyan princes tried, the Koliyan princes tried, the Licchavi princes tried, and other princes also tried, but no one was able to draw the bow.
Then the Bodhisattva seized the bow. After honouring it with a fragrant garland out of reverence for his grandfather, he drew the bow. And as the bow was being drawn all Kapila-vastu heard the sound, and devas and men cried “Bravo!”
With one arrow the Bodhisattva shot through the seven palm-trees and the drum, the arrow then entering the earth. Devas and men cried “Bravo!” A celestial shower of blossoms was poured down from heaven by thousands of devas. When they saw the prince’s feat of strength and the force of his intelligence, and realised that he was fully trained in strength, efficiency and wisdom, the whole kingdom of Sakya, and other kings as well, rejoiced. For great was the good fortune won by the Sakyans and King Suddhodana to whom such a Great Man had been bom.
When the Bodhisattva had gone forth from home, had awakened to the unsurpassed perfect enhghtenment and had set roUing the excellent wheel of dharma, the monks heard of this performance. And they said to the Exalted One,” With the Exalted One the long-lost fist of the Sakyans was found again. “The Exalted One replied,” Monks, it was not then only that I recovered the long-lost fist of the Sakyans. There was another occasion also.”
The Story of Dharmapala
The Exalted One said:—
Once upon a time, monks, long ago, in the city of Benares, in the province of Ka^i, there ruled a king named Brahma-datta. He had put down all opponents and enemies and his province was well controlled. He was hberal, generous, virtuous, mighty, powerful and wealthy, having many beasts of burden. His realm was thriving, prosperous, peaceful and well-supphed with food, and was thickly peopled.
That king had a household priest named Brahmayus, who was master of the three Vedas, the indexes, the ritual and of the fifth branch of study, that is, traditional lore, and was perfect in phonology, etymology and grammar. As a teacher he was expert in the brāhmanas and Vedas, and also in the sastras. He was generous and charitable and lived in accord-ance with the path of the ten moralities. He had a young son named Dharmapala.
Then Brahmayus reflected: “It is time for my son Dharma-pala to study the Vedas, but it is not proper for him to do so under me. Being familiar with his father he will not study. I shall place him in a guru’s household. In his hermitage in the Himalayas this brāhman, who is perfect in the Vedas, is teaching five-hundred brāhman youths to recite the Vedas. Therefore Dharmapala, entrusted to his careI will leam the Vedas by heart.”
Now not far from this hermitage there was a large pool of water, and in this pool dwelt a water demon, who time and again destroyed people bathing there. The young brāhman Dharmapala often bathed in this pool.
The thought occurred to his tutor: “There in the pool of water dwells a water demon who often destroys men, and this Dharmapala, the priest’s son is wont to bathe in that pool of water. Now if he should be devoured by the water demon whilst bathing there, the priest would be wroth with me and ask me why I did not keep him from the pool of water. “The tutor, thereupon, called the young Dharmapala and said to him,”Do not bathe in that pool of water, in which there dwells a cruel demon, lest you be devoured by him.”
In that pool of water there also dwelt a mighty Naga with a great retinue. And the son of that Naga king was friendly with the young brāhman Dharmapala, and liked talking and chatting with him. He carried the young brāhman away into the dwelling place of the Nagas. And there the yoimg Naga enjoyed talking and chatting with the young brāhman, and the young brāhman Dharmapala, in his turn, explained the path of the ten moralities.
Now a certain young brāhman of the same age as Dharma-pala, and resembling him, was going into the village by the same road, and he bathed in that pool. He was killed by the water demon. His half -devoured body was seen floating on the surface of the water by another young brāhman. The latter returned to the hermitage and told the tutor that Dharmapala had been devoured by the water demon. The brāhman, with all his five-hundred students, went to the pool and there saw a young brāhman’s body half devoured by the water demon. When they saw him they all cried out. They dragged him out of the water, arranged a funeral pile and burnt him to ashes. The brāhman put his bones in a jar and with his whole company went to Brahmayus in Benares. Sobbing and weeping he came to Brahmayus and said to him,” Dharmapala has been killed by a water demon. Here are his bones.”
But Brahmayus replied to the brāhman, “Not so. Dharma-pala was a young boy, and in our family young boys have not previously died.” And the brāhman Brahmayus addressed Dharmapala’s tutor in verses:—
None of us harms a living soul, nor takes what is not his. None of us sins in deed or thought. We all shun tohat is not upright. Therefore it is that none of us dies young.
There is never any anger among us; never are we en-raged. We do not in rage vent our anger. Therefore it is that none of us dies young.
We listen to the dharma of the had and of the good, hut we take no delight in the dharma of the had. We ignore the had and take delight in the good, Therefore it is that none of us dies young.
Again and again we give numerous gifts, and a heggar is never unwelcome to us. And when we have given our gifts, we do not regret them. Therefore it is that none of us dies young.
As for the brdhmans and recluses who come begging and crying to us, we are glad to hear and see them. There-fore it is that none of us dies young.
The brāhmans and virtuous recluses who come to us begging and crying, we satisfy with food and drink. There-fore it is that none of us dies young.
We satisfy with food and drink those who come begging to us, the blind, the helpless, the poor and the destitute. Therefore it is that none of us dies young.
We do not desert our wives, nor do our wives desert us. And so we live the chaste life. Therefore it is that none of us dies young.
Everyone of us who is born becomes virtuous, self-con-trolled, devout and pious; he becomes learned and perfect in his knowledge of the verses. Therefore it is that none of us dies young.
Mother and father, sister and brother, and loyal kinsman, we live in accordance with dharma for the sake of winning heaven. Therefore it is that none of us dies young.
Mother and father, sister and brother, and those who are our household servants, we all live in accordance with dharma, with our gaze on heaven. Therefore it is that none of us dies young.
For verily dharma protects him who lives by dharma, as a large umbrella protects us in time of rain. This blessing comes from dharma well-practised. He who practises dharma does not pass to bourne of ill.
He who does not practise dharma is an indolent fellow. As for the bourne to which he goes who practises what is not dharma, the sin he commits destroys him as does a black snake which he has grasped with his hands. For dharma and what is not dharma do not bear similar fruit. What is not dharma leads to hell. Dharma wins the heavenly bourne.
Verily dharma protects him who lives by dharma, as a large umbrella protects us in time of rain. My Dharma-pdla was guarded by dharma. These are the bones of another. It is well with my boy.
The brāhman and his company were fed, and then dismissed, by the brāhman Brahmayus. He returned to his hermitage and there he saw the young Dharmapala. And they all marvelled that the priest should be so certain.
The Exalted One said, " It may be again, monks, that you will think that the brāhman named Brahmayus at that time and on that occasion was somebody else. But you must not think so. And why? I, monks, at that time and on that occasion was the brāhman named Brahmayus. Again, monks, it may be that you will think that the son of the brāhman Brahmayus at that time and on that occasion was somebody else. You must not think so. Rahula here at that time and on that occasion was the son of Brahmayus, named Dharmapala. Then, too, was I certain of Dharmapala’s safety, just as on this other occasion I was certain that I had the long-lost fist of the Sakyans.
Here ends the Dharmapala-Jataka.
The monks said to the Exalted One, “The arrow of the Exalted One was shot far.” The Exalted One replied, “Monks, that was not the first occasion on which I shot an arrow thus far.” "Was there another occasion. Lord?“The Exalted One replied,” Yes, monks.”
Once upon a time, monks, long ago, in the city of Benares, in the land of Ka^i, there ruled a king, who was powerful, wealthy, rich in beasts of burden, virtuous and majestic. His realm was extensive, for his sway extended as far as Taksa^ila.i Having established his younger brother on the throne he left Benares and came to Taksasila and abode there.
Now Benares was besieged by another king with an army of the four divisions. The brother sent a message to Taksasila to say “Come hither, I am beset by a hostile army.” When the king who was staying at Taksasila heard this from the mouth of the messenger, he wrote on a piece of birch-bark the name of the king by whom Benares was besieged. He wound the bark round the shaft of an arrow, making it fast with some thread. He then shot the arrow towards Benares. Ft fell at the feet of the (invading) king and shattered his footstool.
That king was amazed at such a man. “Look at his prowess, “said he, " and the range of his fist. For, being at Benares, he shot an arrow which came thus far and fell at my feet on the footstool, though I was not hit.” Then he removed the birch-bark containing the message and on it was written:
Here I am at Benares, and yet your footstool is in pieces. If you do not want to die, withdraw from my kingdom.
That king, thereupon, became still more frightened and terrified. “I know,” said he, “that this arrow did not come from Benares. That is why I am amazed. It was shot by one standing in Taksasila.” And on that very spot he made a shrine for the divine arrow. In it he set up the arrow and worshipped and honoured it. Then he went his way. The Exalted One said, “It may be again, monks, that you will think that at that time and on that occasion the king of Kasi by whom that arrow was shot from Taksasila was somebody else. Verily, you must not think so. And why? I, monks, at that time and on that occasion was that king of Kasi. Then too did I shoot an arrow far, just as I did on this other occasion.” Here ends the Saraksepa-Jataka.
The monks said to the Exalted One, “It was by means of his skill that the Exalted One won Yasodhara.” The Exalted One replied, “This was not the first occasion on which I won Yasodhara by means of my skill. There was another occasion also.” The monks asked, “Was there another occasion. Lord?” The Exalted One replied, “Yes, monks.”
Once on a time, monks, long ago, there was a village half a yojana from Mithila called Yavakacchaka. Just outside Yavakacchaka was a smiths’ village. The daughter of the head smith there, named Amara, was amiable, comely, clever and of ready speech. The son of the overseer of Yavakacchaka, named Mahausadha, was amiable, comely, virtuous and of great power. As he was crossing a field in the country he saw the smith’s daughter walking along and carr5dng some food. Mahausadha asked her, “Lady, I pray you, who are you? What is your name?” Amara replied, “My name is where the Tathāgata is. “Mahausadha asked, “Lady, who are your parents^?” She replied, “Those who …” Mahausadha asked, “Lady, where are you going?” She replied,”I am going … “Mahausadha asked,” In what direction, lady?” She replied....”
Then the extremely clever Mahausadha addressed Amara the smith’s daughter in a verse:
Surely Amard is your name, and you are a smith’s daughter. In my mind I know the truth, your home is to the south.
Now this young girl had her head and two eyes, all three of them, well smeared with ointment. Her clothes were spruce, and in her hand she had a pot containing a little rice-gruel.
Then the extremely clever Mahausadha addressed Amara, the smith’s daughter, in a verse:
Why is your head and why are your eyes so well smeared with ointment? Why are your clothes so spruce? And why have you so little rice-gruel?
And Amara, the smith’s daughter replied to the wise Mahausadha in a verse:
My head is well oiled and the ointment glistens, my clothes are spruce, and the rice-gruel is little, because there has been no rain.
Then, monks, the wise Mahausadha addressed Amara, the smith’s daughter, in a verse:
If now your oil and ointment are glistening and your clothes are festive, yet other people have had rain.
Now the smith’s daughter was carrying a pot of soup for food, hiding it from the rain under her white cloak. And the wise Mahausadha addressed Amara, the smith’s daughter, in a verse:
As for the pot of food you carry protected beneath your white cloak, I ask you, sweet lady Amard, for whom are you carrying it?
Then, monks, Amara, the smith’s daughter, replied to the wise Mahausadha in a verse:
Then, monks, the wise Mahausadha replied to Amara, the smith’s daughter, in a verse:
Your father is thirty years old, your grandfather is …, and you are ten years of age. Thus, my girl, do I gather,
Mahausadha asked:
Where is he gone, Amara, at whose absence your mother is unhappy and disconsolate, and is seeking him high and low?
Then, monks, Amara, the smith’s daughter, repHed to the wise Mahausadha in a verse:
Where the dead breathe, and the burnt is burned again, and kin is struck by kin, thither is my father gone.
Then, monks, the wise Mahausadha replied to Amara, the smith’s daughter, in a verse:
The smith’s bellows blow, the coals glow again, metal is struck by metal — your father is gone to his smithy.
I pray you, lady, tell me the safe, the true, the straight and the easy way, and I shall go to Yavakacchaka.
Then, monks, the smith’s daughter replied to the wise Mahausadha in a verse:
Where the meal and the grueP are, and the twin-leafed Judas trees. Go by the hand wherewith I eat, not by the hand wherewith I eat not.
This is the way to Yavakacchaka; if you are clever find it}
Then, monks, the wise Mahausadha repHed to Amara, the smith’s daughter, in verse:
Where the sparse" barley grows and the ebony tree is in bloom, this way I’ll take and go to Yavakacchaka,
Then, monks, Amara, the smith’s daughter, repUed to the wise Mahausadha in a verse:
Go, brāhman, along that way, there you will eat food. Sons thrive on their fathers; you will eat of their flesh.
Then, monks, the wise Mahausadha replied to Amara, the smith’s daughter in verse:
The shoots thrive on the bamboo though it is but dry wood, I shall eat of their flesh. Thus I’ll go to your house.
Then, monks, Amara, the smith’s daughter, addressed the wise Mahausadha in a verse:
Stay, brāhman, since there will be a sacriflce going on in our house. My mother will be offering a great sacriflce to the king of devas.”
Then, monks, the wise Mahausadha addressed Amara, the smith’s daughter, in a verse:
Whatever sacriflce your mother will be performing to the king of devas, I shall take part in it. And so I’ll go to your house.
Then, monks, the wise Mahausadha asked her parents to give him Amara, the smith’s daughter, to wife. But Amara’s parents repHed,” We shall not give our girl to one who is not a smith.”
Now, monks, the wise Mahausadha was perfectly skilled in all the crafts. And he asked himself, “What is the most delicate piece of work that smiths do? Why, needles. The smith who can make needles is a master craftsman.” So Mahausadha made needles and enclosed them in a sheath. In the one sheath seven needles were enclosed. And all the eight needles were only one needle. And that one needle was really eight needles.
Mahausadha took the needle to the smiths’ village to offer it for sale. Coming to the streets he called out, “Needles to seU! Who’ll buy?”
Flawless, well-made, sharp of point, and smooth needles do I sell in the village of the smiths. Buy of me.
When the girl heard Mahausadha’s cry she ran out, and addressed him in a verse:
Knives are made here, and arrows and lances. Needles as well are made here, and fish-hooks too.
You are drunk, fellow, or else out of your mind, if you wish to sell needles in a village of smiths.
Then the wise Mahausadha addressed Amara, the smith’s daughter, in a verse:
It needs a skilful man to sell needles in a village of smiths, for master craftsmen know when a job is well or badly done.
If, lady, your father knew that these needles were made by me, he would invite me to take you and all that is in your father’s housed Then, monks, Amara, the smith’s daughter, addressed her father in a verse:
Listen, father, to what this skilled man is saying. He is a smith’s son, an adroit and clever maker of needles.
Then, monks, the father of Amara, the smith’s daughter, when he saw the needle, was amazed. He took his daughter with him and addressed the wise Mahausadha in a verse:
Never have I heard of, never have I seen such needles. lam well pleased with your work, and I give you this girl of mine.
The Exalted One said,” It may be again, monks, that you will think that at that time and on that occasion the wise Mahausadha was somebody else. You must not think so. Why? I, monks, at that time and on that occasion was he who was named Mahausadha. It may be again, monks, that you will think that at that time and on that occasion the head man of the smiths’ village was somebody else. But you must not think so. And why? This Sakyan here, Mahanama, was at that time and on that occasion the head man of the smiths’ village. It may be again, monks, that you will think that at that time and on that occasion the village smith’s daughter named Amara was somebody else. You must not think so. And why? Yaiodhara here, monks, at that time and on that occasion was the smith’s daughter. Then also did I win her by my skill just as I have done on this occasion.
Here ends the Jataka of Amara the smith’s daughter.
The monks said to the Exalted One, “It WcLs by using his energy that the Exalted One won Yasodhara.” The Exalted One replied, “Monks, this was not the first occasion on which I won Yasodhara by using my energy. I did so on another occasion.” The monks asked, “Was there another occasion Lord?“The Exalted One replied,”Yes, monks.”
Once upon a time, monks, long ago, in the city of Varavali there dwelt a brāhman who was master of the three Vedas, the indexes, the ritual, and the fifth branch of study, that is, traditional lore, and skilled in phonology, etymology and grammar^. As a teacher of the brāhmanas and Vedas he taught the Vedas and mantras to five hundred young brāhmans. This brāhman had a daughter named Siri, who was amiable, beautiful and endowed with perfect and pleasant beauty of complexion.
Now this brāhman, who was a preceptor, received a message from one who was having a sacrifice performed in a town beyond the sea.” Come yourself, “said the message,” or send someone. I’ll requite you.”
The brāhman asked his five hundred pupils, “Who of you will venture to go to a town beyond the sea, to a certain merchant there? To him who will go I shall give my daughter &rika.”
There was a young brāhman there who was clever, active and energetic, and he was deeply in love with Siri. He was ready to venture, and said “Master, I will go.” And when the master had given him a letter he went on board a ship and departed.
In due time he reached the town beyond the sea, and handed the letter to the merchant. When the merchant had read the master’s letter he gave the young man precious stones, gold and silver, and dismissed him. The latter left the town beyond the sea as soon as he could and embarked on a ship for VaravaU. In due time he arrived there. When he was about to step from the ship on to a landing boat, in the crush his parcel fell into the sea.
The young brāhman reflected, "After I have with so much effort brought this parcel from that town beyond the sea, it falls into the sea as I am stepping on board the landing boat. By what means can I recover this prize? There is no other means but for me to drain the sea. " He took a large copper bucket, and came to the sea-shore. He let down the bucket at the edge of the sea and tucked up his tunic at the waist.
Some devas of the sea disguised as brāhmans came on the scene and asked, “What is this for?” The young brāhman rephed, “I am going to drain the sea.” The brāhmans replied, “The sea can not be drained.”
The young brāhman said:
“Days and nights are long, Brahma devas, and this bucket is big. For a skilful and diligent man, Siri is not hard to win.”
List to the tale of the energy of the Best of Men, his power, his fortitude, and his enterprise, when as a brāhman youth in a former life he crossed the sea to win this prize.
Then when his treasure was lost and he was about to drain the ocean dry, [he prayed to the devas of the sea]. “Do all ye can,” [said he], “that I may recover my treasure. Be not heedless, lest you come to harm.”
The Suvarna" devas, A suras, Yaksas and Rdksasas and all beings that dwelt in the sea were terrified, so that the heaped up waters gave forth a loud roar and shout.
Then a female devd emerged in terror from the sea and looked about her in all directions. And she saw a young brāhman daring to drain and exhaust the ocean.
She came out of the water and standing before him asked, “Young man, what do you seek from the sea? Tell us, and we shall give it to you, lest we suffer misfortune and be destroyed.”
“devd,“said he,”I have lost my treasure here, and I am searching for it in the sea. I am trying to recover it by drawing off the water. For that purpose I would drain all the great ocean.”
“Many foolish men live in the world who are utterly confused as to what is good and right. As for you, young man, how can you be fully intelligent when you seek a thing so hard to find in the world?
“If eighty -four pugas of water were withdrawn it would make no perceptible difference. Below the surface there is endless water. How can you drain it all away?
“Many streams flow into the ocean and ceaseless rain falls upon it. The ocean is the home of mighty beings. How can the law be annulled?
“You who in your folly commit this wrongful act ere long will be distressed in limb. You cannot drain the ocean as though it were a pool. Young man, this deed does not become you.”
” devd, I know the reason why you upbraid and admonish me. If the ocean were effaced it would no longer scoop out a channel for its stream nor uproot trees. No longer would there he an obstacle against reaching the shore beyond.
“I shall not from indolence abandon my treasure. Having won the prize I shall not abate the energy wherewith I won it. Let the beings of the sea do this my bidding. This and nothing else I would declare. I would not desist even before a raging fire; I would overturn the earth and moon and stars.”
The devas then reflected, “We must restore this treasure to the young man lest he drain the whole ocean. Here, take this precious treasure, and depart, young man, as one who has made a prosperous journey.”
Always do the energetic have success in life, hut adversity is the lot of the lazy. And the young man by virtue of his energy went his way in possession of his prize.
The Exalted One, the Master, calling to mind a former abode and a former life related this jdtaka to his monks.
After a discussion of the skandhas, the dhatus, the ayatanas and the atman, the Exalted One explained the meaning of this jdtaka.
When of yore I lived in one of my existences which have neither beginning nor end, then was I the young brāhman and Yasodhard was Siri. Thus understand its meaning, thus hear this jdtaka in mind.
And so the Exalted One, rid of old age, of fear and of grief, told the story of his former life to his monks, of his infinite tribulation, of his faring up and down in times long past.
The Exalted One said, “It may be again, monks, that you will think that at that time and on that occasion the young brāhman whose treasure fell into the sea was somebody else. But you must not think so. And why? I, monks, at that time and on that occasion was that young brāhman. It may be again, monks, that you will think that at that time and on that occasion the young daughter of the brāhman in the city of Varavali was somebody else. But you must not think so. And why? Yasodhara here, monks, at that time and on that occasion was the daughter of the brāhman in the city of Varavali who was named Siri. Then too was she won by me through my energy, just as on this other occasion she has been won.”
Here ends the Jataka of ^iri.
The monks said to the Exalted One, “Yasodhara was won by the Exalted One after much fatigue.” The Exalted One replied, “This was not the first occasion that I won Yaso-dhara after much fatigue. There was another occasion also on which she was won by me after great fatigue, great patience and great exertion. “The monks asked, “Was there another occasion, Lord?” The Exalted One replied,” Yes, monks.”
Once upon a time, monks, long ago, in Hastinapura there reigned a king named Subahu. He was virtuous, majestic, powerful, wealthy, with many beasts of burden, and was lord over sixty-thousand cities. He had one son, a boy named Sudhanu who was amiable, beautiful, comely, virtuous, distinguished, accomplished and dutiful to his mother and father. He had been appointed heir to the throne by his father Subahu, and with the ministers he supervised the government of his father’s thousands of cities.
King Subahu, relinquishing the burden of his kingly duties, resorted to the pleasant terrace of his palace and sat down to take his ease. Now King Subahu had as neighbour a king named Sucandrima, who was of the same age as he, and with whom he had close associations. This king ruled in Simhapura, and he was virtuous, majestic, powerful, and wealthy, possess-ing many beasts of burden.
King Sucandrima was making preparations for a great sacrifice. He said, “I shall offer a sacrifice with every kind of animal.” He issued orders to all the hunters in his domain, saying, “I shall offer a sacrifice with every kind of animal. So bring together all living things that live on land, those without feet, those with two, those with four and those with many.” He gave instructions to the fishermen also, bidding them supply all living things that lived in the water.
The wishes of devas are fulfilled by their thoughts, those of kings by the word of command, those of rich men are speedily fulfilled, and those of the poor are fulfilled by their labours.
At the king’s word of command the hunters and fishermen brought together all living things on land and in the water.
They constructed a large enclosure in which they shut in all the land animals. They collected the fishes and confined them in a tank. Every kind of living thing was there, except that there was no Kinnari.
And when the sacrificial enclosure of King Sucandrima had been put in readiness with all things necessary, the king bathed his head, took off his clothes and went naked to the upper terrace. There with the incense of sweet-smeUing flowers he offered worship. With joined hands raised he bowed to the four quarters and said, ” I invite to the sacrificial enclosure all seers of the Exalted One who are masters of the four meditations, of the five branches of the higher knowledge, who are great in magic and can travel through the air, wherever they may be, in the east, south, west or north.”
Then all the seers who had achieved the four meditations, were masters of the five branches of the higher knowledge, were great in magic and had great power, paid heed to the summons and by their magic power came to the sacred enclosure flying through the air. And King Sucandrima, seeing these seers come to the sacrificial enclosure, in his joy and gladness and satisfaction bowed at their feet and said to them, “Let your lordships survey the sacrificial enclosure and see if it is complete or not.” The seers did so, and said to the king, “Your majesty, the sacrificial enclosure is en-tirely complete, except for one thing lacking.” The king asked, “What is lacking?” The seers replied, “Sire, it lacks a Kinnari.”
Then King Sucandrima said to the hunters, “These worthy seers say that the sacrificial enclosure lacks a Kinnari. So go, and make every effort to bring me a Kinnari.” And the hunter who was pre-eminent among the thousands of hunters for energy, strength and courage was urged by the whole crowd of hunters. “You,” said they, “are competent, and you can bring back a Kinnari.” And that hunter, thus urged by the other hunters and by King Sucandrima, took his bow and quiver of arrows and went up into the Himalayas.
There in the Himalayas he saw a seer’s pleasant retreat, which was well supplied with roots, leaves and fruits.
He approached the seer, bowed at his feet and remained standing. The seer bid him welcome, saying, “You are welcome. Pray sit down on this couch.” The seer talked pleasantly to the hunter, and, as was the custom of seers, offered him fruit and water. And the hunter ate the fruit, drank the water and sat down.
While he was in the seer’s presence the hunter heard such sweet singing as he had never heard before. He asked the seer, “Sir, whose is this pleasant song? Is it that of one of the deva or Naga maidens?” The seer replied, “This is not the singing of deva maidens nor of Naga maidens, but of the Kinnaris.”
Then the hunter questioned the seer, “Sir”, said he, “I hear the singing, but I do not see the singers. Where are they singing?” The seer replied, “On the northern side of this retreat there is a large lotus-pond where there are at all seasons sweet smelling lotuses of every colour. Thither the daughter of Druma, king of the Kinnaras, named Manohara, is wont to go from mount Kailasa to disport at the lotus-pond, accompanied by many Kinnaras and Kinnaris.”
The astute hunter artfully questioned the seer. “Sir, “said he, "I have heard that there are some human beings who play and disport with the Kinnaris. How have the Kinnaris got into the power of those humans?” The seer replied, “They are bound by a spell, and they cannot disappear.” The good-natured seer told all this thoughtlessly, and he did not suspect that the hunter was after a Kinnari.
Then the hunter having saluted the seer proceeded to the lotus-pond where the daughter of Druma, king of the Kinnaras, was disporting. And the Kinnaris, being absorbed in their singing and playing of the pipes, did not observe the hunter. Manohara was outstanding there for beauty and voice. Standing near enough for her to hear him the hunter bound Manohara with this spell:
You are the glorious daughter of King Druma, king of the Kinnaras. By this spell stand still; you are bound, Kinnari.
As you are the daughter of King Druma, brought up by King Druma, by this spell, good Manohara, do not move a step.
Thus Manohara was caught by the hunter by means of a spell, and she had not the power of disappearing. But the other Kinnaras and Kinnaris all disappeared.
The hunter took Manohara to Simhapura, where she was put in the sacrificial enclosure. When King Sucandrima as well as the large crowd, saw the Kinnari, he was well pleased with the hunter, who received a rich reward.
Bound in fetters Manohara was thus led to Sucandrima’s city of Sirnhapura, which was become a city of brāhmans, and taken to the sacrificial enclosure.
When King Sucandrima had got everything completely ready for the sacrifice, he sent a messenger to King Subahu at Hastinapura, saying, “I am performing a great sacrifice with every kind of animal. Come and enjoy yourself.” King Subahu, however, sent his son, saying to him, "Go to Sirnhapura. King Sucandrima is going to perform a great sacrifice. Go and enjoy it.”
Prince Sudhanu came to Sirnhapura, as well as several hundred other kings. Among them all Prince Sudhanu was pre-eminent for beauty, splendour, escort, and perfume. He entered the sacrificial enclosure escorted by several hundred kings. In the sacrificial enclosure he saw many thousands of living things, both land and water animals. He saw the Kinnari, too.
As soon as Prince Sudhanu saw the Kinnari he conceived a noble love for her, and she conceived a love for Sudhanu. As the Exalted One said in a verse in one of his discourses:
By living together in the past and by kindness in the present, so this love is born, as a lotus is born in water.
So they fell in love with each other at first sight.
Prince Sudhanu asked King Sucandrima, “Why are all these thousands of living beings confined in the sacrificial enclosure?” The king replied, “With these I am offering a sacrifice; there will be plenty to eat, both of solid and of soft food.”
The prince asked” What profit is there in this sacrifice? What good will come of it? What good will come of a sacrifice that consists in slaughtering all these living things? “The king replied,”All these living beings who will be slain in this sacrifice will go to heaven. And as for me, I shall be reborn in heaven a number of times equal to the number of beings I shall slay in this sacrifice.”
The prince replied, “Your majesty, is not this a wrong view? For the highest rule of dharma is not to cause harm. To take life is not dharma; to abstain from taking life is dharma. To steal is not dharma; to abstain from steaHng is dharma. To go astray after sensual pleasures is not dharma; to abstain from going astray after sensual pleasures is dharma. To drink intoxicating liquor and spirits is not dharma; to abstain from drinking intoxicating liquor and spirits is dharma. To tell lies is not dharma; to abstain from telling lies is dharma. To slander is not dharma; to abstain from slander is dharma. Idle chatter is not dharma; to abstain from idle chatter is dharma. Ignorance is not dharma; to abstain from being ignorant is dharma. Ill-will is not dharma; to abstain from ill-will is dharma. Wrong belief is not dharma; right behef is dharma. The path of the ten right actions is dharma. Your majesty, those who foUow the path of the ten wrong actions are reborn in hell. Those who follow the path of the ten right actions are reborn in heaven. In the present instance the path taken by your majesty is not the path to heaven; it is the path that leads to hell.”
When King Sucandrima heard this exposition of the dharma by Prince Sudhanu, he and all the other kings, as well as the great crowd, were pleased. And after hearing it, he let out all the living things, both land and water animals.
Manohara, the Kinnari, clung to Prince Sudhanu. She had no thought for the world of the Kinnaras because of her love for Sudhanu. And Sudhanu, in his turn, no longer had any thought for the delights of sport, because of his love for Manohara.
Following Prince Sudhanu’s instructions King Sucandrima offered an unobjectionable, blameless sacrifice. Several thou-sand recluses, brāhmans, beggars and wayfarers were given food and drink, and clothed with garments. When the sacrifice was over. Prince Sudhanu with Manohara mounted on an elephant’s back, and in great pomp, circumstance and splendour left Simhapura for Hastinapura.
When the young prince entered the city of Hastinapura it was gaily bedecked. Awnings were stretched over it. It was carpeted with bright cloth, draped with festoons of fine cloth; it was sprinkled and swept, made fragrant with incense and strewn with flowers. In all directions there were mimes, dancers, athletes, wrestlers, minstrels and drummers. So Prince Sudhanu, along with Manohara, in great pomp and circum-stance entered Hastinapura mounted on an elephant’s back. The prince dismissed all the royal maidens and amused him-self with Manohara alone. The thousand duties in King Subahu’s sixty-thousand cities were neglected; several thousand tasks were abandoned.
The citizens and provincials made representations to King Subahu. “Your majesty,” said they, “Prince Sudhanu is completely bemused by Manohara, the Kinnari. He does not administer the affairs entrusted to him. His duties as a ruler are neglected and several thousand tasks in the sixty thousand cities are abandoned.”
King Subahu called Prince Sudhanu to him and said to him, “My son, my subjects are protesting loudly. They say that you do not attend to affairs as you did before, but that you spend your time bemused with Manohara. My son, send this Kinnari away. Let her go.”
But the prince, caught in the toils of his desire for Mano-hara, would not let her go. Again and again did his father say to him, “My son, send this Kinnari away. I will have royal maidens brought to you instead, as many as you will say.” The prince, however, in spite of repeated appeals by his father refused to send her away.
The ministers, too, repeatedly reported to King Subahu, saying, “Your majesty. Prince Sudhanu bemused by the Kinnari Manohara does not perform his duties as ruler, and many royal duties are neglected.” The king ordered his ministers to place the prince in confinement, and the ministers at the king’s command did so. But with the prince in confinement the household lost its good fortune, and all its luck vanished. King Subahu himself bade Manohara go to Nirati, the city of the Kinnaras. “Manohara,” said he, “go. I bid you, go where the pleasant and cool woodlands are, to the presence of your mother and father.”
Then, arrayed in all her finery, she came out of the palace. And as she did so several thousands of Sudhanu’s women wept in sorrow for Manohara. In Hastinapura the citizens had come together in a solid mass, on the left hand and on the right, as Manohara made her way out of the city. On the left hand and on the right she was saluted by thousands of outstretched hands, and honoured with fragrant garlands by thousands of women and escorted by a great crowd of people. Having at length left Hastinapura she dismissed the crowd, and, turning towards the north where the Himalayas, the monarch of mountains, stood, she made her way thither. But she turned back now and then to look down towards Hastinapura and Sudhanu.
Now up there in the Himalayas, on the banks of the river Sutlej, two hunters happened to be hunting for deer. One hunter was named Utpalaka, the other Malaka. From afar they saw Manohara the Kinnari coming, decked out in all her finery, richly anointed, and carrying unwithered fra-grant garlands. But ever and again she kept turning to gaze backwards. They recognised her as a Kinnari, and bowing before her with their joined hands raised they asked her.
You go on and look round; you look round and go on. Why, lady, do you look round, and whither are you going?
Manohara replied:—
I yearn for two things, [mylordyand the home of the wild men. I look down towards Sudhanu, and yet I would fain get to Nirati.
Then the himters said:—
Prince Sudhanu has women from among the Kurus and Pancdlas. He takes his joy with them; he will not remember you.
Manohara replied:—
I can draw Sudhanu with a glance and a smile. Though one be grown as big as an elephant I’ll still have power to hold him.
She gave the hunters a finger-ring which she wore, worth a hundred-thousand pieces and a garland of tdUsa, saying, “If Prince Sudhanu comes after me looking for me, give him these tokens and greet him in my name. You are to say to him, ‘Return hence, you are on a difficult road beyond the haunts of men.’ For it is my destiny to Hve apart from men.”
When she had thus instructed the hunters, Manohara crossed the river Sutlej without touching it even with the soles of her feet.
When King Subahu learnt that Manohara had gone he sent for Prince Sudhanu, who was embraced by his father and mother. “Son,” they told him, “think no more of the Kinnari. You have a numerous harem, and I shall even get thousands of other women besides. With these divert, de-light and amuse yourself. What is the Kinnari to you? You are a human being.”
Thus did the king comfort the prince, and he gave orders to his ministers, saying, “Have the prince’s dwelling decor-ated. “To the women he gave instructions, saying,” See that you delight the prince well, so that he will no longer think of Manohara.”
At the king’s command the prince’s house was so decorated that in every respect it could be styled a celestial mansion. In the seven entrance-halls jars of aromatic powders were placed, and unhusked grain and all the other things which are considered marks of good fortune in the world. Thousands of brāhmans were posted at the prince’s door, and another large number of people watched over the prince.
When his father had thus comforted the prince he dismissed him. “Go home,” said he, “do your act of worship, bathe and anoint yourself. Then, decked out with garlands and jewels, divert, enjoy and amuse yourself, and administer the royal affairs. " Having been thus instructed by his father Prince Sudhanu was dismissed.
After he had left the palace, with one devoted companion, Vasantaka, he went out from Hastinapura and turned his steps towards the Himalayas, the monarch of mountains, in quest of Manohara. The prince gave no thought to his father’s sixty-thousand rich cities , the villages and pro-vinces, and his spacious harem. So much did he grieve for Manohara and remember her.
When he observed the king’s lamentation then did he renounce everything, and set out wearing garments that were unwashed and soiled.
He took with him one devoted and loving attendant, and turned his face towards the monarch of mountains; to the Himalayas he wended his way.
Ere long he came to the pleasant mountain slopes of the Himalayas, and there he espied the two hunters, Uppalaka and Mdlaka.
He saw, too, the stream of Sutlej ever clear and limpid as crystal… .
The Sutlej, with its pleasant and cool stream flowing gently, freshly and nobly along, rolled on between verdant hanks. It could carry on army on its bosom.
Sudhanu said, “Hunters, did you see a woman of dusky complexion pass by, richly anointed, and carrying a fragrant unwithered garland?”
They replied, " She whom you seek went by a long time ago. She crossed the river, and by this time she has reached the Himalayas.
“She forewarned us, saying, ‘If a man, named Sudhanu, should come after me, hunters, give him this token.
“‘Give him this finger-ring of mine and this garland of sweet-smelling talisa. He is my husband, lord and master.
“‘O hunters, greet my lord in my name. Bid him return to Hastindpura. For it is my destiny to live in continence apart from him ’.”
foyfully he seized the garland and took hold of the ring, and said, “I’ll go to my death or to reunion with Manohara.”
The two hunters answered Sudhanu, “Now,” said they, “go lack from here. What woman in the city of Hastindpura could he undevoted} to you?”
But this it was not in his heart to do, and he hearkened not to their words. He was determined to go in spite of all, and he crossed the great stream of Sutlej.
The hunters, left standing there, reflected, “The king will he sore vexed with us if we thus abandon Sudhanu in his perilous enterprise.”
So they, too, crossed the river, while herds of tigers, lions and elephants roared, and deer and hirds followed its course, and red geese merrily cackled.
And immediately they crossed the great river as its waters flowed on delightfully to the accompaniment of the songs of geese and swans, the hissing of snakes and the cries of the Kinnaras.
Thus the prince, his attendant Vasantaka and the hunters Utpalaka and Malaka, bent on catching up with Manohara entered the Himalayas, the monarch of mountains, on foot. As for Manohara she went on making garlands for herself from the flowers of many colours which grew along her way. The others, seeing the flowers she left behind, followed in her wake. Here the dusky lady had stopped to rest, and then gone on again. There she had sat down for a moment, as was proved by the heap of flowers. Here were fair spotless garlands which she had made, and here and there were seen the beautiful ear-rings of flowers which she had made.
They knew thus that the dusky lady had gone by, and so they went on. They saw ornaments of various kinds fallen on the path, and some hanging on the branches of trees. They saw other signs as well.
The farther they penetrated into the Himalayas the more numerous were the precious stones they saw. They saw mountains with peaks of gold; they saw mountains with peaks of silver. They saw smiths working in iron, copper and brass. They saw mountain peaks of zinc; they saw mountains of antimony and mountains of red arsenic. They saw couples of Kinnaras disporting themselves. And many hundreds of other marvels and wonders did they see. In all directions could be heard the sound of Kinnaras singing, the roars of lions, tigers and bears, and the cries of various other wild beasts. They heard the cries of Yaksas, Raksasas, piśācas, and Kumbhandas. They saw hundreds of medicinal herbs of various kinds, and they saw wizards.
As they proceeded on their way they espied the retreat of the seer Kāśyapa, which was well supplied with plentiful roots, leaves, flowers and fruits, was shaded by thousands of trees and well watered. They entered the retreat, and there they saw the seer Kāśyapa, venerable and distinguished, seated with his attendants. They saluted the seer and his attendants, and stood before them.
The seer thought to himself, “This illustrious prince must needs be good and virtuous, seeing that he has come to this retreat. It is a place that is not easily reached.” He greeted the prince, saying, “Welcome, prince, pray be seated. Here are couches.” The prince and his companions sat down. The seer set before them fruits that were as sweet as pure honey, and water.
When the prince had eaten the fruits and drunk the water, the seer asked him, “On what business does the WeU-to-do and prosperous prince come?”
The prince rephed, “Sir, did you see a beautiful woman pass by?” The seer answered, “Yes, I saw her. She came and stayed in this retreat. Then she bowed at my feet and went on along the mountain slopes. So let your highness turn back from this retreat. It was an arduous toil for the prince to come even as far as this place. But what wiU it be like for him to go still farther on a path untrodden of men? Turn back therefore.” But the prince said, “Sir, I cannot turn back. By that same way by which Manohara has gone will I go too.” The seer said: “The ways of Kinnaris are different from the ways of men. Even birds cannot penetrate into the ways of the Kinnaris. How much less can men? Birds, too, somehow come to this place. Where the Kinnaras go rejoicing and realise their life of joy, that place, O prince, is unapproachable to the footsteps of men. Therefore turn back from this retreat. Your father is lord of sixty-thousand cities. Should not the prince divert and amuse himself by taking part in noble means of enjoyment? He cannot go to this unapproachable place.” The prince, however, replied, “I’ll either die or see her.”
Now the seer was a highly gifted man, of great kindli-ness of heart, and compassionate. He thought to himself,” If the prince goes to this inaccessible place, he will certainly perish. “So he said,” Prince, for this night stay here in the hermitage until the monkeys come to this place. The leader of their herd is devoted to me, and constantly comes to make obeisance to me and bring me fruits sweet as fresh honey. I shall make a request of this king of the monkeys, and he will guide you to the city, called Nirati, of Druma, king of the Kinnaras. “The prince stayed for the night. When the dawn was breaking he heard a sound as of a lion running by. He asked the young companions of the seer,” Whom did I hear running by? “One of them replied” That was the sound of the king of monkeys running by. At this time of day he regularly brings fruits sweet as fresh honey, and running from thicket to thicket comes to bow at our master’s feet.”
The prince rose up eagerly and noted where the noise made by the running monkey came from. And then he saw the king of the monkeys come passing from one thicket to another.
The king of the monkeys came to the retreat, threw down in front of the seer the honey-sweet fruits he had brought, and sat down. The seer said to him, “O king of monkeys, do me a good turn. “The king of the monkeys rephed,” I will, sir. Command me. “The seer said. “Conduct this prince and his three companions to the city, named Nirati, of the Kinnara King Druma.” The monkey replied,“I’ll do so.”
The king of monkeys, then, took the prince and his three companions on his back, and left the hermitage. Passing from mountain peak to mountain peak and from forest to forest, ere long he reached the city of Druma, king of the Kinnaras, on the summit of mount Kailasa. And on the summit of mount Kailasa he saw the city, named Nirati, of Druma, king of the Kinnaras.
This city was finely constructed entirely of gold. It was surrounded by a thousand parks, and by lotus-pools adorned with all the precious stones, having, steps made of planks of beryl and ornamented with all the precious stones, and rail-ings of the seven precious stones around them; they were covered with fragrant blue, red, yellow and white lotuses and enclosed in gem-studded banks. Boats gleaming with various jewels floated on them, bright as spring, and other various kinds of skiffs sailed on them as well. The city was embowered by thousands of woods fuU of variegated flowers, leaves and fruits, and beautified by the atimuktaka, campaka, vdrsika, the Arabian jasmine, the great-flowered jasmine, the double jasmine and the yuthika. Here and there they saw thousands of couples of Kinnaras disporting themselves. Some played on pipes and others on various other kinds of musical instru-ments, and others sang in sweet voices around Manohara. Within the city could be heard the hundred sounds of musical instruments and the sweet strains of singing.
And then, as they stood there without the city of the king of the Kinnaras, in a grove, they saw a group of Kinnaris, who were comely, beautiful, gaily adorned and splendidly arrayed, coming with golden pitchers in their hands to draw water at the pool where Sudhanu stood.
Sudhanu asked them, “What festival is on in the city, that there is such great rejoicing?” They replied, “To-day is no festival nor holiday. But the daughter, named Manohara, of Druma, king of the Kinnaras, who was enticed away by men, has after many years come back again. And at her coming Druma, the king of the Kinnaras, and all his city rejoice. Hence all this merry-making.”
Sudhanu asked, “Where is this water to be taken?” They replied, “Manohara is going to have a bath so that the smell of men shall be removed from her.”
The prince put the finger-ring in the last pitcher, in such a way that it was not seen by the Kinnaris.
Manohara had her bath, and as she bathed the finger-ring fell out of the pitcher on to her lap. When she saw the finger-ring she recognised it. She thought to herself, “Prince Sudhanu has come to seek me. He was delicately brought up. How can he have got to this inaccessible place?”
Then in great haste she put on her clothes. Weeping and sobbing she threw herself at her parents’ feet and said to them, “He who in Jambudvīpa was my husband has come. He is named Sudhanu, and is a prince, the only son of King Subahu.” But Druma, the king of the Kinnaras, did not believe her. “My daughter, “said he,”it is not possible for humans to come here. “Manohara replied,”Not so, father, for he has manifestly come. “Druma, king of the Kinnaras, asked,” Did you see him yourself, or did you hear of him from another? “She replied,” I have neither seen him myself nor have I heard of him from another. But as I was bathing Sudhanu’s finger-ring dropped into my lap.”
Druma, king of the Kinnaras, called for the water-carriers and asked them, “When you had gone to fetch water, where did you see a man?” They repUed, “Your majesty, we saw a comely and beautiful Kinnara youth with three companions on the edge of a lotus-pool.” He thought to himself, “This is evidently Manohara’s prince. How was he able to come to this place?”
Then he asked his daughter, “Manohara, shall I bid prince Sudhanu enter the palace?” She replied, “Yes, father. Let him enter. He has come hither because of his love for me, and on my account he is very much out of favour and respect with his father, at whose hands he suffered imprisonment and punishment. But he would never give me up. When prince Sudhanu was confined in his house by King Subahu, I was sent away. As soon as he was released he set out after me.”
Druma, the king of the Kinnaras, gave orders to his ministers, sajdng, “Quickly have the city decorated, including the royal palace and the asuras lotus-pools. Have an awning stretched out and bright flowers strewn around; have the city draped with streamers of fine cloth; have it sprinkled and swept, strewn with garlands of flowers and drenched with sweet-smelling water. Let all my chief men in the city and army, with chariots beflagged and bannered, go out to meet my son-in-law.”
All the king’s commands were carried out by his ministers and a reception arranged with great pomp. Manohara also, clothed in a costly mantle and splendidly adorned with all sorts of ornaments, went out to meet him, accompanied by several thousand Kinnaras and to the accompaniment of thousands of musical instruments. When she saw Sudhanu she bowed at his feet and touched them with her face and hair.
Thus with great splendour and pomp Sudhanu was led into the city of Druma, king of the Kinnaras, and into the royal palace. There he was welcomed, embraced, and comforted by King Druma. “This city, “said the king to him,” which is all made of gold, encircled by thousands of parks, and infinitely fair, is yours. Here, with my daughter Manohara, divert, enjoy and amuse yourself.”
Now when Sudhanu had lived in the city of the Kinnaras for many years, diverting, enjoying, and amusing himself, he began to feel a desire to return home. “Manohara” said he, “you know that I am the only son of my parents, dear to and beloved of them. Because of my love for you and without asking my parents’ leave, I abandoned everything and made a voluntary renunciation, and came here. And now it is many a year since I have come here to live. Therefore, tell your mother and father that I am going back to Hasti-napura.”
Manohara reported this to her parents. Druma, king of the Kinnaras, asked Sudhanu, “Are you going back to your parents? “The prince replied,” If, sire, you approve, I shall go. “Druma said, “I will let you go. “Now the Yaksas who were called Yambhakas were under the authority of the Kinnaras, and the king gave them orders, saying,” Conduct my son-in-law, his attendants, and Manohara, to Hastinapura, and take with you an abundant supply of all kinds of precious stones. “And they lifted up Prince Sudhanu, his attendants, and Manohara, as they were lying asleep, and bore them and an abundant supply of precious stones from the city of the Kinnaras. They carried them to Hastinapura, where they set them down in a royal park. At daybreak, Prince Sudhanu woke up and heard the roar of the drum and the noise of the people in Hastinapura. He asked himself,” How was I brought to Hastinapura?” Then he recognised the royal park, the bejewelled palanquins as though specially placed there, and Manohara and his three companions, and the abundant treasure. He was glad to have come to his dear city.
King Subahu had caused a very strenuous search to be made for the prince after he had left Hastinapura. And when he failed to find him he said, “My son must have died in his quest for Manohara.” So the king had ordered funeral rites to be performed for the dead Prince Sudhanu. And all the people in the place had also thought that Sudhanu was dead.
Then the park-keepers hurried out of the city to hoist flags in the royal park by the main gate. And when they reached the park they saw Sudhanu, Manohara and the three companions, the jewelled palanquins, and the great heap of precious stones. When they had seen all this they hurried back again and entered Hastinapura. The people asked” Is all welli? “They replied,”All is well. For Prince Sudhanu has come back. " And the people were delighted to hear this.
The park-keepers proceeded to the royal palace and made their report to King Subahu. “Your majesty,” said they, “all hail! Prince Sudhanu has come.” The king and all his court rejoiced on hearing this, and a generous reward was given to the park-keepers.
King Subahu, his ministers and attendants, the queen, Sudhanu’s mother, and all the women of the court ran out to the park to see the prince. And all the citizens did so, too, when they heard of the arrival of Prince Sudhanu and Mano-hara. There was a solid mass of people hurrying out from Hastinapura to the royal park to see the prince and Manohara.
When Sudhanu saw his mother and father he bowed his head at their feet, and Manohara, when she saw her parents-in-law, did likewise. The prince, with Subahu his father, mounted a richly caparisoned elephant clothed in a net-work of gold, and with great royal pomp, splendour and magnificence entered Hastinapura.
Thus let all men, abandoning folly, he united with all those dear to them, as on this occasion Sudhanu was united with the Kinnan.
The Exalted One said, " It may be again, monks, that you will think that at that time and on that occasion the prince named Sudhanu was somebody else. You must not think so. And why? I, monks, at that time and on that occasion was the prince named Sudhanu. It may be again, monks, that you will think that at that time and on that occasion the king named Subahu was somebody else. That, too, you must not think. And why? King Suddhodana here, monks, at that time and on that occasion was the king named Subahu. You may think that at that time and on that occasion the mother of Sudhanu was somebody else. You must not think that. And why? Queen Maya here, monks, at that time and on that occasion was Sudhanu’s mother. It may be again, monks, that you will think that at that time and on that occasion Sudhanu’s attendant named Vasantaka was somebody else. You must not think so. And why? Chandaka here, monks, at that time and on that occasion was Sudhanu’s attendant. You may think that at that time and on that occasion the hunter named Uppalaka was somebody else. You must not think so. Why? Rahula here, monks, was the hunter named Uppalaka. You may think that at that time and on that occasion the hunter named Malaka was somebody else. You must not think so. And why? The elder Ananda here, monks, at that time and on that occasion was the hunter named Malaka. You may think that at that time and on that occasion the seer named Kāśyapa was somebody else. You must not think so. Why? The elder Mahā-Kāśyapa here, monks, at that time and on that occasion was the seer of the Kāśyapan clan living in the Himalayas. You may think that at that time and on that occasion the king of the monkeys in the Himalayas was somebody else. You must not think so. And why? Kanthaka here, monks, the king of steeds, at that time and on that occasion was the king of monkeys in the Himalayas. You may think that the Kinnara king, named Druma, living on the summit of Mount Kailasa was somebody else. You must not think so. And why? The Sakyan Mahanama here, monks, at that time and on that occasion was the Kinnara King Druma. You may think that at that time and on that occasion the mother \ of Manohara was somebody else. You must not think so. And why? Yasodhara’s mother here, monks, at that time and on that occasion was the mother of Manohara. You may think that at that time and on that occasion Manohara was somebody else. You must not think so. And why? Yaśodhara here, monks, at that time and on that occasion was Manohara the Kinnari. Then, too, it was after much fatigue that I won her.
He whose eloquence is brilliant and profound, whose learning is great, who destroys the lusts and crushes his opponents, he, monks, shines in his teaching of the Self-becoming One as the full-orbed moon shines in the sky.
Here ends the Kinnari Jataka.
The Exalted One, fully enlightened and having attained the end he had set out to achieve, was staying at SravastP and teaching devas and men. Giving a detailed account of the event he thus addressed his monks.
I was delicately, most delicately brought up, monks. And while I was being thus delicately brought up my Sakyan father caused to be built for me three palaces, for the cold, the warm and the rainy seasons, where I might divert, enjoy and amuse myself.
I was delicately, most delicately brought up, monks. And while I was being thus delicately brought up, my Sakyan father caused to be constructed in those palaces gabled upper rooms, plastered inside and outside, free from draught, with close-bolted doors and well-fitting casements, fumigated with incense and embroidered with strips and braids of coloured cloth and with festoons of flowers, where I might divert, enjoy and amuse myself.
I was delicately, most delicately brought up, monks. And while I was being thus delicately brought up, my Sakyan father caused to be made in those upper rooms couches of gold, silver and precious stones, spread with sixteen fleecy covers, white blankets. counterpanes of many colours, woollen coverlets embroidered with flowersI with crimson and red pillows at either end, and with white rugs, that I might divert, enjoy and amuse myself.
I was delicately, most dehcately brought up, monks. And while I was being thus delicately brought up, my Sakyan father caused awnings to be made over these couches to ward off dust and light, so that I might divert, enjoy and amuse myself.
I was delicately, most delicately brought up, monks. And while I was being thus dehcately brought up, my Sakyan father provided me with various kinds of ointment, namely of aloe, sandalwood, black gum and the tamdla leaf, so that I might divert, enjoy and amuse myself.
I was delicately, most delicately brought up, monks. And while I was being thus delicately brought up, my Sakyan father had made for me various kinds of garments, namely, of fine Benares cotton and of fine wool, that I might divert, enjoy and amuse myself.
I was delicately, most delicately brought up, monks. And while I was thus being delicately brought up, my Sakyan father provided me with various garlands, namely, of the flowers of the atimuktaka, the campaka, the vdrsika the vdtuskdrin, the blue water lily, the dona, flowers culled by devas, that I might divert, enjoy and amuse myself.
I was delicately, most delicately brought up, monks. And while I was being thus delicately brought up, my Sakyan father provided me with a varied diet, namely rice from which the black grain had been sifted and curry of various flavours, that I might divert, enjoy and amuse myself.
I was delicately, most delicately brought up, monks. And while I was being thus delicately brought up, my Sakyan father presented me immediately after I had eaten with the chaplet appropriate to a universal king, that I might divert, enjoy and amuse myself.
I was delicately, most delicately brought up, monks. And while I was being thus delicately brought up, my Sakyan father provided me with the means of enjoying the five varieties of sensual pleasures, namely dance, song, music, orchestra and women, that I might divert, enjoy and amuse myself.
I was delicately, most delicately brought up, monks. And while I was being thus delicately brought up, my Sakyan father provided me with various means of conveyance, elephants, horses, boats and palanquins, that I might divert, enjoy and amuse myself.
I was delicately, most delicately brought up, monks. And while I was being thus delicately brought up, my Sakyan father provided me with numerous riding-rugs, namely, of lion skin, tiger skin, leopard skin and white wool, and merrily flapping flags, that I might divert, enjoy and amuse myself.
I was delicately, most delicately brought up, monks. And while I was being thus delicately brought up, my Sakyan father had a sunshade held over me when I went abroad lest the heat, dust or light torment me, and so that I might divert, enjoy and amuse myself.
I was delicately, most delicately brought up, monks. And while I was being thus delicately brought up, my Sakyan father caused to be made for me gardens, each facing one of the four points of the compass, that I might divert, enjoy and amuse myelf.
I was delicately, most delicately brought up, monks. And while I was being thus delicately brought up, my Sakyan father caused to be made in those gardens, each facing a point of the compass, a lotus-pool covered with blue and white lotuses and white water-lilies, that I might divert, enjoy and amuse myself.
I was delicately, most delicately brought up, monks. And while I was being thus delicately brought up, my Sakyan father caused to be built in those gardens, each facing a point of the compass, high, great, and lofty palaces that I might divert, enjoy and amuse myself.
I was delicately, most delicately brought up, monks. And while I was being thus deHcately brought up, this thought occurred to me: “Now this Hfe at home is too full of hin-drances. The way of religious life is in the open air. It is not possible for one living at home to live the holy life that is utterly bright, blameless, pure and clean. Let me then, now go away from home into the homeless state.”
Then, monks, against the wishes of my sobbing and weeping parents, I left my sumptuous home and the universal king-ship that was in my hands. And, now, being a wanderer from home into the homeless state, I withdrew towards the city of Vesali and reached it.
Now at that time in the great city of Ve^ali there dwelt Arada Kalama, who was honoured, revered, respected, worshipped and praised by three hundred disciples. To his Jain disciples he preached as his doctrine the dogma of what is to be doubted. He exhorted them thus:”See, see, renounce, renounce.” And his disciples responded, “We see, we see; we renounce, we renounce, we and the others.”
Then, monks, the thought occurred to me: “What now if I were to practise the holy life as a disciple of Arada^?” So I went to Arada Kalama and said to him, “I would wish to lead the holy life as a disciple of the venerable Arada.”
When I had thus spoken, Arada Kalama replied, “Do so, O Gotama. Such is this doctrine and rule, that, should a young noble practise the holy life in faith, he would attain to states of virtue.”
This thought came to me, monks: “I, too, have will, strength, and energy. Let me then set out to win and realise this dharma. " And by abiding solitary, diligent, earnest, resolute and secluded I was not long in understanding and realising this dharma.
Then, monks, I went to Arada Kalama and said to him, “Is the dharma understood, reaUsed, preached and prescribed by the venerable Arada just this?” And Arada replied, “Even so, Gotama, just this is the dharma which I have understood, realised, preached and prescribed.”
When he had thus spoken I replied to Arada Kalama and said, “Then, O Arada, I, too, have understood and realised this dharma.”
Then, monks, Arada Kalama said to me, "Therefore, O Gotama, the dharma that I know, the worthy Gotama knows, and the dharma that the worthy Gotama knows I, too, know. Let us then both jointly superintend this semi-nar.” And thus, monks, would Arada Kalama show me the highest honour and commendation. For, seeing that I held such a belief, he would put me on the same footing as himself.
But, monks, this dharma of Arada does not issue for him who practises in the utter waning of ill. So I said “Let me then seek farther.” And so, monks, in this frame of mind, I set out for the city of Rājagṛiha, reached it and stayed there.
Now at that time in Rājagṛiha there dwelt Udraka Rama-putraI who was honoured, revered, respected and worshipped by seven hundred disciples. He preached to his Jain disciples as his doctrine the dogma concerning the sphere of what is neither consciousness nor unconsciousness. He exhorted his disciples thus, “See, see; renounce, renounce.” And his disciples responded, “We see, we see; we renounce, we renounce, we and the others.”
Then, monks, the thought occurred to me: “What now if I were to practise the holy life as a disciple of Udraka Rama-putra?” So, monks, I went to Udraka Ramaputra and said to him, “O Udraka, I would wish to live the holy life as your disciple. Will the worthy Udraka allow me? “When I had thus spoken, Udraka replied,” Then live here, O Gotama, dwell here, O Gotama. Such is this doctrine and rule of mine that, should a young noble practise the holy life in faith, he would attain to states of virtue.”
Then, monks, the thought occurred to me, “I, too, have will, strength, and energy. Let me then abide solitary, diligent, earnest, resolute and secluded in order to attain and realise this dharma.” And so, monks, by abiding solitary, diligent, earnest, resolute and secluded in order to attain and realise this dharma, I was not long in understanding and realising it.
Then, monks, I went to Udraka Ramaputra and said to him, “Is the dharma understood, realised, preached and prescribed by the worthy Rama just this, namely, the sphere of what is neither consciousness nor unconsciousness?”
When I had thus spoken, monks, Udraka Ramaputra replied, " Even so, O Gotama, the dharma understood, realised and prescribed by the worthy Rama is just this, namely, the sphere of what is neither consciousness nor unconsciousness.’
So, monks, I said to Udraka Ramaputra, “Then, O Uddaka, I, too, have understood and realised this dharma.”
Then, monks, Uddaka Ramaputra said, “Therefore, O Gotama, the dharma that the worthy Rama knows the worthy Gotama knows, too. So now let the worthy Gotama also take charge of this seminar.” In this way, monks, would Udraka Ramaputra show me the highest honour and com-mendation, for, finding that I held such a belief, he would make me a teacher on an equal footing with him himself.
But, then, monks, the thought occurred to me: “This dharma of Rama’s does not issue for him who practises it in the utter waning of ill. Let me then seek farther.”
And, monks, being disinclined to that belief I set out for the city of Gaya, reached it, and stayed there.
While I stayed on Mount Gayasirsa there were revealed to me the three similitudes, which I had not heard of in former lives, which, indeed, had never been heard of, which were unknown to me, and were, indeed, unknown before. What were the three?
All the worthy recluses and brāhmans who live with their bodies and minds not withdrawn from the pleasures of sense, and whose thoughts of these, their fondness for them, their feverish longing for them and their attachment to them have not been subdued, though they undergo unpleasant, cruel, bitter, and severe feelings which assail their souls and their bodies, are yet incapable of the state of “further men,” of knowledge, insight and enlightenment. Just as if a man needing a fire, looking for it, searching for it, should go and, standing in water, should rub with a damp fire-drill a wet piece of wood full of sap. He could not kindle a spark nor produce a flame. In just the same way, though these worthy recluses and brāhmans undergo unpleasant, cruel, bitter and severe feelings which assail their souls and their bodies, they are incapable of the state of “further men”, of knowledge, insight and enhghtenment.
Thus then, monks, there was revealed to me while staying on Mount Gayasirsa the first similitude, which I had not heard of in former lives, which, indeed, had never been heard of, which was unknown to me, and was, indeed unknown before.
The thought came to me, monks, that all the worthy re-cluses and brāhmans who live with their bodies withdrawn from the pleasures of sense, but not so their minds, and whose thoughts of them, their fondness for them, their feverish longing for them and their attachment to them have not been subdued, though they undergo unpleasant, bitter, cruel and severe feelings which assail their souls and their bodies, are yet incapable of the state of “further-men,” of knowledge, insight and enHghtenment. Just as if a man needing a fire, looking for it, searching for it, should go and, though standing on dry ground, rub a wet and sappy piece of wood with a damp fire-drill. He could not kindle a spark; nor produce a flame. In the same way all those recluses and brāhmans who live with their bodies withdrawn from sensual pleasures, but not so their minds, and whose thoughts of them, their fondness for them, their feverish longing for them and their attachment have not been subdued, though they undergo unpleasant, bitter, cruel and severe feelings which assail their souls and their bodies, are incapable oi the state of “further men,” of knowledge, insight and en-j ligbtenment.
This then, was the second similitude which was revealec to me when I stayed on Mount Gaya^irsa, which I had nol heard of in former lives, which, indeed, had not been heard oj| before, which was unknown to me, and was, indeed, nol known before.
The thought came to me, monks, that all the worthy re cluses and brāhmans who hve with both body and min( withdrawn from sensual pleasures, and whose thoughts them, their fondness for them, their feverish longing for thei and their attachment to them have been subdued, and wh( have undergone unpleasant, bitter, cruel and severe feeling which assail their souls and their bodies, are capable of the state of “further men,” of knowledge, insight and enlighteni ment. Just as if a man needing a fire, looking for it, searching for it, should go and, standing on dry ground, rub a dry fire-drill on a dry sapless piece of wood. He would be able to kindle a spark and produce a flame. It is just so in the case of those worthy recluses and brāhmans who live with both bodies and minds withdrawn from sensual pleasures, and whose thoughts of them, their fondness for them, their feverish longing for them and their attachment to them have been subdued. Though they undergo un-pleasant, bitter, cruel and severe feelings which assail their souls and their bodies, they are capable of the state of” further men, " of knowledge, insight and enlightenment.
These then, monks, were the three similitudes which were revealed to me when I stayed on Mount GayasTrsa, which I had not heard of in former lives, which, indeed, had not been heard of before, which were unknown to me and were, indeed, not known before.
The thought came to me, monks, “I shall live with both body and mind withdrawn from sensual pleasures, and with my thoughts of them, my fondness for them, my feverish longing for them and my attachment to them subdued. Although I undergo unpleasant, bitter, cruel and severe feelings which torment my soul and my body, I shall be capable of the state of” further men, “of knowledge, insight and enlightenment.”
Then, monks, with this in view, I withdrew towards Uru-vilva,! the village of Senapati, and reached it. There I saw woods that were delightful, lovely, secluded, sequestered, remote from turmoil, remote from men, and growing in seclusion amid charming lakes. Round about were herdsmen’s villages, not too far away nor yet too near, but accessible; a level tract and the river Nairafijana with its pure water flowing still and clear between beautiful banks.
When I saw all this my mind became exceedingly calm, and I said to myself,” I have had enough of faith, as I am a young noble who has wandered forth to strive. Let me then, here and now, do some striving of my own.”
So, monks, I restrained and curbed body and mind with thought. And as I thus restrained and curbed body and mind with thought, perspiration poured out of my armpits and fell hot and steaming to the ground. From my face and my brow the perspiration poured out and fell hot and steam-ing to the ground. Just as, monks, when a strong man has seized a weaker man by the neck and restrains and curbs him, so, monks, as I restrained body and mind with thought, the perspiration poured out from my armpits, face and brow and fell hot and steaming to the ground.
Then, monks, I said to myself, “Let me now practise the breath-holding meditation.*” So, monks, I stopped breathing in and out through the mouth and nostrils. And when I thus stopped breathing in and out through the mouth and nostrils, a loud and great roar rushed within both my ears. Just as when a smith’s forge is blown a loud and great roar is set up, so, monks, when I stopped breathing in and out through mouth and nostrils, there rushed through both my ears a loud and great roar.
Then, monks, I said to myself, “Let me now practise the ‘breath-holding meditation’ to a still greater degree.” So, monks, I stopped breathing in and out through mouth, nostrils, and both ears. And when I had thus stopped breathing in and out through mouth, nostrils and both ears, winds beat upon and passed through my skull. Just as, monks, when a butcher or his apprentice with a sharp hatchet rends, splits open, cleaves, pierces and penetrates a cow’s skull, in just the same way, monks, when I had stopped breathing in and out through my mouth, nostrils and both ears, winds beat upon and wracked my skull.
Then, monks, I said to myself, “There are people here who, prescribing what is pure, make their meals of jujube fruit and of jujube bark; they drink water in which jujube has been boiled and subsist on these and various other confections of jujube. Let me now, then, take one single jujube fruit for my meal.” So, monks, I took one single jujube fruit for my meal. Then this body of mine became exceedingly lean. Like the joints of creeping plants did my limbs become. My buttocks became like a goat’s or a buffalo’s hoof. Just as in a tumble-down stable the rafters within on both sides are uncovered and stand revealed and disclosed, so did my gaunt ribs stand out revealed and disclosed. Like the plaits in a braid of hair curving this way and that were my spinal vertebrae, curving this way and that. Just as in the last month of summer the stars reflected far down, deep in the water of a well appear dim to the sight, so my eyes, buried far down deep in their sockets, could only with difficulty be seen. Just as an autumnal gourd plucked when unripe becomes withered, shrivelled and shrunk, so did my scalp become withered, shrivelled and shrunk. I would try, monks, to grasp the front of my body, but it would be my backbone that I held in my grasp. I would try, monks, to stand erect, and immediately I would tumble forwards in a heap. Then, monks, having after vain endeavour stood up well and properly, I would chafe my rib-like limbs with my hands. But then the hairs on my body, rotten at the roots, fell off.
All this became known in the provinces and hamlets, and women and men talked about it, now saying that the recluse Gotama was black, now that he was dark brown, and now that he had the sallow colour of a madgura} So ruined by my austere abstinence was the wonted bright and pure com-plexion of my body.
Then, monks, I said to myself, “There are some worthy recluses and brāhmans who prescribe purity on a diet of rice. They feed on rice and ground rice, drink rice-gruel, and in short subsist on various kinds of rice concoctions. Let me now then make my meal one single grain of rice.”
And, monks, while I thus fed myself on one single grain of rice, this body of mine became exceedingly lean. Like the joints of creeping plants did my limbs, great and small, become. Just as in a tumble-down stable the rafters within on both sides are uncovered and stand revealed and disclosed, so did my gaunt ribs within stand revealed and disclosed. The sides of my bust became extremely hard, like a goat’s or a buffalo’s hoof. Like the plaits in a braid of hair, curving this way and that, were my spinal vertebrae. Just as in the last month of summer the stars reflected far down deep in the water of a weU appear dim to the sight, so my eyes, buried far down deep in their sockets, could only with difficulty be seen. Just as an autumnal gourd plucked when unripe becomes withered, shrivelled and shrunk, so did my scalp become withered, shrivelled and shrunk. I would try, monks, to grasp the front part of my body, but it would be my back-bone that I held in my grasp. I would try, monks, to stand erect, and immediately I would tumble forwards in a heap. Then, monks, having after vain endeavour stood up well and properly, I would chafe my rib-like limbs with my hand. But then the hairs on my body, rotten at the roots, fell off.
Now all this became known in the herdsmen’s villages around, and women and men talked about it, now saying that the recluse Gotama was black, now that he was dark-brown, and now that he had the sallow colour of a madgura. So ruined by my austere abstinence was the wonted bright and pure complexion of my body.
Then, monks, I said to myself, “There are some worthy recluses and brāhmans who prescribe purity on a diet of sesamum. They eat sesamum and ground sesamum, drink water in which ground sesamum has been boiled, and, in short, subsist on various preparations of sesamum. Let me now, then, make my diet one single sesamum seed.”
Then, monks, while I lived on one single sesamum seed this body of mine became exceedingly lean. Like the black and shrivelled joints of creeping plants did my limbs, great and small, become. My jaw became like a goat’s or a baffalo’s hoof. Just as in a tumble-down stable the rafters within on both sides are uncovered and stand revealed and disclosed, so did my gaunt ribs within stand revealed and disclosed. Like the plaits in a braid of hair, curving this way and that, were my spinal vertebrae. Just as in the last month of summer the stars reflected far down deep in the water of a well appear dim to the sight, so my eyes, buried far down deep in their sockets, could only with difficulty be seen. Just as an autumnal gourd plucked when unripe becomes withered, shrivelled and shrunk, so did my scalp become withered, shrivelled and shrunk. I would try, monks, to grasp the front part of my body, but it would be my backbone that I held in my grasp. I would try, monks, to stand erect, and immediately I would fall forwards in a heap. Then, monks, having after vain endeavour stood up well and pro-perly, I would chafe my rib-like limbs with my hand. But then the hairs on my body, rotten at the roots, fell off.
Now all this became known in the herdsmen’s villages around, and women and men talked about it, now saying that the recluse Gotama was black, now that he was dark-brown and now that he had the sallow colour of a madgura. So ruined by my austere abstinence was the wonted bright and pure complexion of my body.
Then, monks, I said to myself, “There are some worthy recluses and brāhmans who prescribe purity by means of complete abstinence from food. Let me now, then, practise complete abstinence from food.”
And then, monks, as I practised complete abstinence from food this body of mine became exceedingly lean. My limbs, great and small, became like the joints of creeping plants. My jaw became like a goat’s or a buffalo’s hoof. Just as in a tumble-down stable the rafters within on both sides are uncovered and stand revealed and disclosed, so did my gaunt ribs within stand revealed and disclosed. Like the plaits in a braid of hair, curving this way and that, were my spinal vertebrae. Just as in the last month of summer the stars reflected far down deep in the water of a well appear dim to the sight, so my eyes buried far down deep in their sockets could only with difficulty be seen. Just as an autumnal gourd plucked when unripe becomes withered, shrivelled and shrunk, so did my scalp become withered, shrivelled and shrunk. I would try, monks, to grasp the front part of my body but it would be my back-bone that I held in my grasp. I would try, monks, to stand erect, and immediately I fell forwards in a heap. And when, after vain endeavour, I did stand erect well and properly, I would chafe my rib-like limbs with my hand. But then, monks, the hairs on my body, rotten at the roots, fell off.
Now all this became known in the herdsmen’s villages around, and women and men talked about it, now saying that the recluse Gotama w^as black, now that he was dark-brown, and now that he had the sallow colour of a madgura. So ruined by my austere abstinence was the wonted bright and pure complexion of my body.
Then, monks, I said to myself, " Those worthy recluses and brāhmans who undergo unpleasant, bitter, cruel, and severe feelings which assail their souls and their bodies do so to gain perfection, but in no wise do they attain it. Those worthy recluses and brāhmans who have in the past undergone, as well as those who now undergo, unpleasant, bitter, cruel and severe feelings which assail their souls and their bodies, have done so, and do so, to gain perfection, but in no wise have they attained it.
“Neither I, also, with all this practice of austerities am aware of the state of” further men, “which enables one to realise the distinct achievement of truly Aryan know-ledge and insight. This is not the way to enlightenment. But I remember how, long since, before I had gone forth to the religious life, I was seated cross-legged on the ground in my Sakyan father’s garden in the cool shade of a rose-apple tree. There I entered and abode in the first meditation which is aloof from sensual desires and from sinful and wicked states of mind, is accompanied by applied and sustained thought, is bom of solitude and is full of zest and ease. Could this, I wondered, be the way to enlightenment?”
And, monks, while I was thus indulging that memory, there came to me as a result the conviction that this was the way to enhghtenment. But this way could not be won when the body was emaciated, weak, distressed and fasting. So I said to myself,” Let me now, then take a hearty meal [of boiled rice and junket”y.
[At that time some devas were^] on a visit to me [and they said] “You can live in full consciousness in spite of this hard striving, for we shall make you absorb divine strength through the pores of your hair.”
Then, monks, I said to myself, “Now I have at all times approved of complete abstention from food, and women and men in the herdsmen’s villages around take it that the recluse Gotama is an abstainer. And yet these devas, although themselves intent upon and devoted to austerity, would infuse divine strength in me through the pores of my hair.” Thus I would be guilty of a deliberate falsehood. And as, monks, I abhor deliberate falsehood, I decided that I would avoid it, loathing it as I did, and that I would rebuff those devas, and take a hearty meal of what I liked.
And so, monks, I made a meal of soup of beans, pulse, and peas. Then, after I had gradually won back power and strength of body, I received sweet milk-rice from Sujata, the daughter of a village overseer, and at night, towards daybreak, I made my way to the river Nairanjana. When I had cooled my limbs in the river Nairanjana I went to Svastika Yavasika. I begged of him a handful of grass, and then made my way to the hodhi tree. In front of the hodhi tree I made a couch with some straw on the top, and then walked round the hodhi tree three times, keeping it to my right. Then I sat down cross-legged, facing the east, holding my body upright before it, and set up mindfulness in front of me.
Thus, monks, I entered and abode in the first meditation, which is aloof from sensual pleasures and from sinful and wicked states of mind, is accompanied by applied and sustained thought, is born of solitude, and is full of zest and ease. Through the suppression of applied and sustained thought, through inward tranquillity, and through fixing my mind on one point, I entered and abode in the second meditation, which is free of appHed and sustained thought, is born of concentration and is full of zest and ease. Becoming indiffer-ent to the passion of zest I abode mindful and self-possessed, experiencing in my body that ease of which the Aryans say,” He that is indifferent and mindful dwells at ease. " Thus I entered and abode in the third meditation. Putting away ease, putting away ill, routing the feelings of satisfaction and dissatisfaction which I was wont to feel, I entered and abode in the fourth meditation, which is utter purity of equanimity and mindfulness and is aloof from ease and ill.
Then, monks, with heart thus composed [purified, cleansed, without blemish, rid of the lusts, supple, ready to act, firm and unperturbed, I, in the first watch of the night turned and applied my mind to the acquirement of the sight of the deva-eye]. With my deva eye, clear-sighted beyond the range of human vision, I beheld beings passing away and coming to birth again, beings fair and foul, beings fortunate and unfortunate, beings high and low. I recognised how beings fared in accordance with their karma. Here were beings who had been addicted to evil conduct in deed, who scoffed at the Aryans and held wrong beliefs. And in retri-bution of the karma of wrong belief, for that cause and reason, they were, after separation from the body at death, reborn in the hells, in states of woe, misery and desolation. Here, again, were beings given to good conduct in deed and in thought, who were not scoffers of the Aryans, and who held right beliefs. And these, according to the karma of right belief, for that cause and reason, were, after separation from the body at death, reborn in a state of bliss in heaven among the devas.
Then, monks, with heart thus composed, purified, cleansed, without blemish, rid of the lusts, supple, ready to act, firm and unperturbed, I, in the middle watch of the night, turned and applied my mind to the knowledge and discern-ment of recollecting my former lives. I called to mind my various lives in the past, for example, one birth, two births, three, four, five, ten, twenty, thirty , forty, fifty, hundred and a thousand; I called to mind many a kalpa of the world’s evolution, many a kalpa of its dissolution, and many a kalpa of both evolution and dissolution. There, such and such was my name, such and such my clan, my family, my diet, the term of my life, and the joys and sorrows I experienced. Then from that life I passed away, and was reborn in such and such a place. Thence passing away I was reborn in this world. Thus did I recall to mind my various lives in the past in all their details and features.
Then, monks, with heart thus composed, purified, cleansed, without blemish, rid of the lusts, supple, ready to act, firm and unperturbed, I, in the last watch of the night, to-wards break of day in the flush of dawn, awoke by insight that came in a flash of thought, to all that an elephant-man, a lion-man, a bull-man, a terrible man, a sterling man, a lotus of a man, a white lotus of a man, a true man, a superman, a peerless driver of tameable men, a man of right conduct, a mindful man, an intelligent man, a steadfast man, a man of light, has always and everywhere to know, attain and, perfectly comprehend, namely, the unsurpassed perfect enlightenment.
Thus did the Exalted One speak, and the enraptured monks rejoiced at what he had said.
Now Suddhodana had a dream:—
My son, in a dream I saw an elephant emerging from a hath of precious stones, all covered in a net-work of jewels. In the middle of the city it stayed in its course, and then, trembling ran out of the city through the night.
And when I saw this in my dream I was moved to great laughter, and unrestrained weeping too. My body trembled and was disturbed by torments and inward fevers. For what, I wondered, might be toward that day?
Then the Guardians of the World said to the chief of men, " Fear not, king, but he thrilled with joy. Come, hear what the true significance of your dream is. It means that one is arisen who will bring an awakening to the great multitude.
“He, the possessor of great virtue, renouncing his kingdom, his four female companions and his prosperous folk, un-heeding its fair power, will undoubtedly go away from your fair city. Let this be known,
“By his going forth he will overcome the many forms of ill. That is the true meaning of your laughing in your dream. As for your weeping in your dream, it means that unending bliss will be theirs who hearken to the Conqueror, the van-quisher of his foes.
His aunt, too, had a dream:— ■
His aunt said, " My hoy, who art beautiful as a mass of\ gold, in my dream I saw a noble bull, white, with an exceed-ing lovely hump, with an extra horn, whose very motion spoke of love, and it was sleek of body.
“The bull bellowed most sweetly, and ran out of Kapila-vastu, taking the path his heart was bent on. There is none that can beat his bellowing when he bellows — the noble bull that is like a heap of flowers.”
The lords of the devas said to the piteously weeping king,” Do not weep, you whose affection brings joy to the house of Sdkya. I shall tell you the truth without guile. Stir up within you the bliss that is born of joy.
“valiant king, he who is of exceeding pure conduct, replete with goodness, intelligent in his ways, and devout, a noble lion-man renouncing his folk and leaving his city, desires the state of a bull-man.
“He, the great seer of clear vision, points out the deathless, immovable, stire, unshakable and peerless nirvana. When they hear the roar of the lion-man, crowds of unbelievers will wander forth in its direction,”
Yaśodhara, too, had a dream:—
Then Rdhula’s mother, with her heart bound in a passion that was greater than friendship, said, " My lord, hear how I, too, saw a charming vision to-day, and may its realisation also he so to me.
“For, lord of men, in a moment a cloud engulfed Suddhodana’s palace all around, and a flash of lightning accompanied by thunder and a downpour of rain, repeatedly lit up the three worlds.
” The cloud, holding an ocean of water, with a soft rumbling sound, shedding rain that was cool and incom-parably pure and clear, rained down though it was the summer season. And Sahdmpattka also was rendered inwardly glad.
Then Brahma came and said to Rdhula’s mother, "Listen, be not cast down. This significant dream portends the realisation of your wish. Quickly, therefore, recover your joy.
“This lovely-eyed son of Suddhodana, like a cloud rain-ing on the three worlds, will bring relief to those who are scorched by the great fires of passion, by bringing to birth immovable dharma, and compassion beyond compare.”
The Bodhisattva, also, had five great dreams, which he interpreted to the monks at Sravasti after he had attained to the supreme enhghtenment.
Monks, said he, before the Tathāgata had awakened to the full enlightenment he saw five great visions in dreams. What five? Monks, before the Tathāgata had awakened to com-plete enlightenment he dreamt that this great earth was a high vast bed to him. Sumeru, monarch of mountains, was his pillow. His left arm rested in the eastern ocean, his right in the western, and the soles of his two feet in the southern. This, monks, was the first great vision the Tathāgata saw before he had awakened to enlightenment.
When the Tathāgata, monks, as yet had not awakened to enlightenment, he dreamt that the grass called kstrikd sprouted from his navel and reared up to heaven. This, monks, was the second great vision the Tathāgata saw before he had awakened to enlightenment.
When the Tathāgata, monks, as yet had not awakened to enlightenment, he dreamt that reddish creatures with black heads stood covering him from the soles of his feet up to his knee-caps. This, monks, was the third great vision the Tathāgata saw before he had awakened to enlightenment.
When the Tathāgata, monks, as yet had not awakened to enlightenment, he dreamt that four vultures of different colours came flying through the air from the four quarters, and having kissed the soles of his feet went away all white.
This, monks, was the fourth great vision the Tathāgata saw before he had awakened to enUghtenment.
When the Tathāgata, monks, as yet had not awakened to J enHghtenment, he dreamt that he walked to and fro over a great mountain of dung without being soiled by it. This, monks, was the fifth great vision the Tathāgata saw before he had awakened to enlightenment.
When the Tathāgata, monks, as yet had not awakened to enlightenment, he dreamt that this great earth was his high vast bed. Sumeru, monarch of mountains, was his pillow. His left arm rested in the eastern ocean, his right in the western, and the soles of his feet in the southern. Now when the Tathāgata awoke to perfect enlightenment, then was this great dream fulfilled.
Then with regard to the vision of the grass called kslrikd growing out of his navel and rearing to the sky, which the Tathāgata saw before he had awakened to enlightenment. The Tathāgata, monks, with his higher knowledge of this world, of the world beyond, of the deva world, of Mara’s world, of Brahma’s world, and of the race of recluses, brāhmans, devas and men, in the Deer Park at Risipatana in Benares set rolling the incomparable wheel of dharma which is thrice-revolved and twelve-fold and was never set rolling by any recluse, brāhman or deva, nor by Mara or anyone else. Again was he in the world with the dharma which consists of the four Aryan truths, namely, the Aryan truth of ill, the Aryan truth of the origin of ill, the Aryan truth of the cessation of ill, and the Aryan truth of the way that leads to the cessation of ill.
And monks, when the devas of earth heard the proclamation of such dharma by the Tathāgata they raised a shout, saying to one another, “Lo, friend, the Exalted One, in the Deer Park at Risipatana in Benares, has set rolling the incomparable wheel of dharma which is thrice-revolved and twelve-fold and which has never been set rolling by any recluse, brāhman, deva, by Brahma, Mara or anyone else. Once more is he in the world with the dharma of what ill is, the origin of ill, the cessation of ill, and the way that leads to the cessation of ill. This will mean the welfare and happiness of the multitude, compassion for the world, the good of the multitude, and the welfare and happiness of devas and men.”
When they heard the shout of the devas of earth, the devas of the regions between heaven and earth, the Four Royal devas, the Three and Thirty devas, the Yama devas, the Tusita devas, the Nirmanarati devas and the Paranirmittavasavartin devas all instantaneously raised a shout that reached Brahma’s world, saying to one another, " Lo, friend, in the Deer Park at Risi-patana in Benares, the Exalted One has set rolling the incom-parable wheel of dharma, which is thrice-revolved and twelve-fold and has never been set rolling by any recluse, brāhman, deva, or by Mara or anyone else. Once more is he in the world with the dharma of what ill is, the origin of ill, the cessation of ill, and the way that leads to the cessation of ill.” This was the fulfilment of that great vision.
With regard, monks, to the vision seen by the Tathāgata before he had awakened to enlightenment, wherein reddish creatures with black heads stood covering him from the soles of his feet up to his knee-caps. Now, monks, there is a large number of people who have performed acts of service to the Tathāgata, and these on the dissolution of the body at death, will be reborn in the happy bourne, in heaven among the devas. This is the fulfilment of that vision.
With regard, monks, to the vision seen by the Tathāgata be-fore he had awakened to enlightenment, wherein four vultures of different colours came flying through the air from the four quarters, and, having kissed the soles of the Tathāgata’s feet, went away all white, these four colours, monks, correspond to the four castes. What four? Ksatriyas, brāhmans, vaisyas and siidras. Those of them who live the holy life steadfastly under the Tathāgata realise deliverance of heart and emancipa-tion through wisdom. This is the realisation of that great vision.
With regard, monks, to the vision seen by the Tathāgata before he had awakened to enhghtenment, wherein he walked to and fro over a mountain of dung without being soiled by it. Now the Tathāgata while he tarries in the east is there honoured, revered, esteemed, worshipped, and respected. He receives the requisites of robes, almsbowl, bed, seat and medi-cines for use in sickness. He is free from attachment and in-fatuation, and his heart is untainted. While he tarries in the south the Tathāgata is there also honoured, revered, esteemed, worshipped, and respected. He receives the requisites of robes, almsbowl, bed, seat and medicines for use in sickness. He is free from attachment and infatuation, and his heart is un-tainted. While the Tathāgata tarries in the west he is there also honoured, revered, esteemed, worshipped and respected. He receives the requisites of robes, almsbowl, bed, seat and medicines for use in sickness. He is free from attachment and infatuation, and his heart is untainted. While the Tathāgata tarries in the north, he is there also honoured, revered, esteemed, worshipped and respected. He receives the requisites of robes, almsbowl, bed, seat and medicines for use in sickness. He is free from attachment and infatuation, and his heart is untainted.
That, monks, is the realisation of the great vision the Tathāgata saw before he had awakened to enlightenment.
Thus did the Exalted One speak, and the enraptured monks rejoiced at what he said.
Here end the five great visions of Suddhodana.
Now the thought occurred to the Bodhisattva: “It is diffi-cult for me to live the holy life that is utterly bright, blameless, pure, and clean, while I dwell at home. Let me then go forth from home into the homeless state.”
So the Bodhisattva told the king that he was going to take up the rehgious life. The king replied:—
Pray do not do so, my lotus-eyed and charmingly beautiful son. Great grief would I suffer if I were bereft of you.
Your mother as well as I would go to unwelcome death. What sort of special bliss is this then, that for its sake you would leave me, your people and your kingdom?
For all the regions look wild, all being tracts of earth which are now cold, now hot, and infested by gadflies and mosquitos. You will be affrighted in the fearful woods where are wild beasts that slay and the terrible cries of jackals.
Meanwhile, with the thought of achieving deliverance constantly in mind, live the way your father lived, my son, and be content, as long I as live or as long as she, your mother, will live. For seeing you go away, of a surety I will die.
The king then sent a message to five hundred kings, saying,” Come, the prince is eager to leave home. " They came and in many ways they implored the prince not to leave home.
But the Bodhisattva said to the king, his father, and the other kings, “If your majesty will give me an assurance on four points, I promise you, sire, that I shall not leave this fair city.’ The king replied,” I will assure you on the four points. Quickly tell me what they are, or soon the life-breath will leave me.”
“Now I am in my youth; let old age never come upon me. Now I am in health; let disease never come upon me.
“Now I am in life; let death never come upon me. Now I am in joyous prosperity; let adversity never come upon me.”
Then the hosts of devas cried “Bravo! bravo! Hail, hail, Great Being, hail incomparable Man.”
Brahma’s company were all thrilled, elated, filled with joy and gladitess at these eloquent words.
But King Suddhodana, stung by sorrow’s shafts and with his eyes full of tears, said to the Bodhisattva:—
“My son, you know yourself why th
The prince said:—
“Come then, let your majesty assure me on three points. Then there will be for you no separation at all from me.”
“I give you, son, an assurance on these points. There-fore turn away the desire of your heart and stay with him who speaks to you.”
The prince said:—
“Let me have the modes of the pleasures of sense which are enjoyed by devas; let them be always agreeable, and per-manently pleasant. Assure me of this.
“Let Apsarases, wearing fine anklets, ornaments and jewels, sing in the air around me, sweetly, intelligibly, ex-quisitely, sweetly, joyously, and harmoniously.”
Yet the mind of the True Man did not really find delight in intoxications as his expressed words would imply.” For he was ready to leave this earth which is like the golden bimba, with its store of varied riches.
The king, in sorrow, said to the prince, " Be content, my son, for your pleasures of sense are already agreeable as well as pleasant.”
The prince replied:—
“Come then, great lord, I shall mention two other points. If you wish you can likewise assure me on them.”
The king said:—
“Earnestly I promise to assure you on these two points. Tell me what they are, and do not leave me.”
The prince replied*:—
“great king, assure me of this, that never will there develop in me, the notions, whether great or little of ‘I am the doer’ and ‘mine is the doer’.”
Then the Maheivara devas standing in the sky poured forth their voices, saying,” Verily, you will become a perfect Buddha, a breaker of all bonds.
“And why we say this is, that there has been no utterance before in the worlds of devas and men of such words as you in your wisdom have spoken.”
Then King Suddhodana, stung by sorrow’s shaft and with his eyes full of tears, said to the Bodhisattva: -
“I know not even the names of these things which you extol, supreme of men, and I cannot assure you of them.”
“Enough of this dallying} Assure me on one point only. Then shall I live on in pleasant Kapilavastu.”
The king replied^:—
“I shall then, my son, I shall assure you on the one point. Speak quickly and acquaint me with what you have in mind,”
The prince replied:—
“Even while I dwell in this fair worldly palace, let my heart, freed of all hindrances, he in my own power.”
Thereupon devas, Yaksas, Gandharvas and Ddnavas and the crowds of Ndgas and Rdksasas cried out, " Behold the dharma I
“Behold of a sudden there have been clearly manifested the consummate words of him whose eloquence is perfect and whose desire is for the highest good.”
Then the dejected king said to the prince, “I have no control over that,” and he shed a flood of tears.
The Bodhisattva, making a solemn utterance that brought joy to devas and men, and at the same time addressing his father, said:
“chief of princes, I shall go and find the deathless that knows no old age or disease, is free of disaster and fear and unconditioned.
Then King Suddhodana, seeing what the prince was thinking about in the rose-apple tree’s shade, embarked upon a sea of anxious thought.” Since, “thought he,” the prince finds dehght in these tranquil meditations, I must see to it that the proclamation of Asita the seer does not turn out true. What if I were now to provide the prince with spacious quarters for his women, and construct various parks wherein the prince may divert, enjoy and amuse himself and not set his heart on leaving home?”
And so Suddhodana provided the prince with spacious quar-ters for his women, supplied him with thousands of women, made him variegated parks with cool arbours, and draped with festoons of fine cloth and strewn with heaps of flowers, that the prince might divert, enjoy and amuse himself and not set his heart on leaving home. And King Suddhodana enjoined upon the women that they should keep the prince well entertained with dance and music and song, so that he should not set his heart on leaving home.
But the prince knew the perils of the pleasures of sense and he found no profit in the enjoyment of any of them. He found no delight in such parks, even though they were like the parks in the abodes of devas, nor in the harem that was like a harem of Apsarases. Rather he delighted his heart with the thought of leaving home. The Bodhisattva needed no one to tell him that the round of rebirth was an ill. Master over all conditions, he became free of passion by his own efforts and the stirring of his own heart. Yea, he showed that rebirth was by its very nature limitless woe and involved hundreds of misfortunes.
The prince went up to his upper chamber and entered it. He sat down and applied his mind to the same meditation that he had achieved in the rose-apple tree’s shade. He did not enjoy the sounds of song and dance nor the lovely crowds of women. So deep in thought was he.
Then King Suddhodana asked a certain man, “How is this, my man? The prince hears the sound of song, of dance, of drum, tabour, lyre, flute and cymbal in the harem. What, then, is the melancholy in the prince’s heart? “But then the female deva that dwells in the Lumbini grove, hovering in the air, said to King Suddhodana,” Your majesty, reflect about your son.
For he has no passion for the joys of any of the senses. Ere long he will break all the bonds of craving and leave none re-maining. He will go off to the forest of penance, and will develop his thought which is as yet quite limited. And now, O king, Siddhartha, though of royal lineage and surrounded in his beautiful palace by a throng of women, reviles what in his body is impermanent, ill, and unsubstantial.”
King Suddhodana, having heard this from the female deva, with downcast countenance and stricken with grief, went to the prince and said to him, “Why have you come in here with downcast countenance and stricken with grief?^ Can it be that you have witnessed some affliction of body or have discovered any loss of wealth, or that the fear of an enemy has come over you? Tell me quickly, my son, what the meaning of this is.”
The prince replied, “Yes, father, I do see affliction of the body. Disease presses close upon health, and death upon life. And, father, I consider an old man as but another dead man. All the saṁskāras pass away, and the tumbling mountain stream, the things that are solid as the best iron, the cycle of the seasons, and life itself all pass away. Death comes on. Father, it is this affliction of the physical body that I see. Yes, father, I see the decay of wealth. Everything is empty, void, vain, illusive, deceptive and false. Wealth has no perman-ence. It is destroyed or passes from one to another. I see this decay of wealth, father. Yes, I see the fear of an enemy’s army, the fear of the corruption of the constituents of the visible creature, the cutting off of hands, ears, and heads, and the various and divers ills which in one way or another befall this body. This fear of an enemy’s army do I see, father.” King Suddhodana replied, “Enough, my son, think no more of that. At present you are of tender age, in the bloom of youth. Go and perform your royal duties. You have a spacious harem of young women. With these divert, enjoy and amuse yourself, and set not your heart on leaving home to become a recluse.”
The prince answered, “If you offer me eight boons, then, father, I will no longer harbour this intention in my mind.” The King said, “Tell me quickly, my son, what these eight boons are, which you wish for. If they are within my power or strength, then will I grant them to you. Why, my son, I’ll abandon my kingdom rather than not grant a boon of yours.”
The prince replied, “Grant me, father, these eight boons: that old age does not overtake my youth; that disease does not overtake my health; that death does not take away my life; that I shall not be bereft of your company; that this harem of women like the Apsarases and my numerous kinsfolk do not disappear f that this kingdom and realm experience no reverse or any other evil vicissitude; that those who at my birth were invited to partake of ambrosial joy should all have their lusts quelled, and that for me there be an end of birth, old age and death.”
King Suddhodana replied, “My son, whence have I such might and power that I could grant eight boons such as these? My son, the long-lived kings of yore. Kings Mahasammata, Mahatejas, Dridhadhanu, Satadhanu, Ni^antayus, Yugandhara and the others, a noble line of kings, all these, my son, through the force of impermanence, were brought to their end, leaving but their names behind them. Whence then, my son, can I have such power or might as to be able to grant you eight such boons?”
The prince said, “If, father, you cannot grant me these eight boons, I invite you to partake of a state that is the end of old age and death.”
The king replied, “I am old and advanced in years. My youth is past. Therefore wait till I am dead before you leave home.”
The prince said, “Be exultant, father. If you live, you will again see me return here released from rebirth into any bourne, having cut off all craving, rid myself of all ill, overcome all fiery lusts, and realised the treasures of all the bodhyangas.”
Then the king showed him the crowd of women. “Here is a noble sight for you, my son,” said he, “fair, faultless, loving women, with eyes bright as jewels, with full breasts, gleaming white limbs, sparkling gems, firm and fine girdles, soft, lovely and black-dyed hair, wearing bright-red mantles and cloaks, bracelets of gems and necklaces of pearls, ornaments and rings on the toes, and anklets, and pla3dng music on the five musical instruments. Delight yourself with these, my son, and do not yearn for the religious life of a wanderer.” The prince said, “See, father, a man may have an awareness of a woman and be excited, disturbedI and intoxicated by it.” The king said, “What is your awareness of a woman like?” The prince said, “It is an awareness of contrariety.” The king said, “My son, what is your awareness of contrariety Hke?” The prince said, “It is that of this body which comes and goes where it is fixed; where it stands, sits down; where it is active, is quiet; where it is an external thing, it is void, inactive, strong or weak, a delusion, and untrustworthy — such do they say is the whole totality of things. “King Suddhodana said,” If you are not excited by beauty, are you not then as a man excited by a woman’s beauty? What is your view of things V “The prince said,” This, namely, that I characterise the round of life as a play, which, with conscious-ness as the machine and the feelings as the actors produces its various scenes. The three-fold stage is the condition of men in the different six spheres of existence. There enter upon the stage craving and fond affection, and hundreds of deep-seated lusts. ^° From an infinite time past this play goes on, ^ deceiving, entangling, and destroying. There is no man or body of men who has not been beguiled and deceived by the saṁskāras}^ and so it was among our elders.^ So, father, lift up your heart, for I shall end this play of recurrent life, and I shall enter the citadel of calm and of Nirvana, which old age and death do not assail. And so I shall follow the path followed by former Tathāgatas, Arhans and perfect Buddhas.”!
The king said, “My son, here you have a mansion like the abode of a deva. Your palace is magnificent, and you your-self are beautiful, laden with the marks of excellence and with merit. How is it then, my son, that you find no pleasure here, but desire to leave home and abandon the city?”
The prince said:
With a mind awed by the spheres of existence listen, father, while I tell you why I find no pleasure.
Old age and disease, and the enemy death as the third, oppress me; that is why I find no pleasure.
If my self could have continual ease; if my self knew not the power of ill; if there were not all this that rests upon what is conditioned, there would he no reason why I should not find pleasure.
The body is like a serpent’s slough; in the body is a serpent’s year. The skandhas are like a foe. Then why should I find pleasure?
If the body were not like a serpent’s slough; if in it there were no serpent’s year, then there would be no reason why I should not find pleasure.
If there were no birth, old age and death, then there would he no reason why I should not find pleasure in the round of existence.
If one’s lodging were not in the village of the void; if there were none of that which destroys passionlessness; if there were not the fearful element of the samskaras, then there would he no reason why I should not find pleasure.
If there were none of this spur to learn; if there were no fear in the royal palace; if there were not all this fear in the three worlds, then would I have no pleasure in leaving home.
When he could not by any means dissuade the prince, King Suddhodana reflected thus: “ Since I cannot by any means dissuade the prince, what if I were to display to him all the maidens in Kapilavastu and see whether the heart of the prince would find delight in someone or other of them?
The Bodhisattva told his father that he was going out to the park. Then King Suddhodana gave orders to his minis-ters, saying, “See that all the way from the royal palace to the park is sprinkled and swept, overhung with an awning, bordered by bright cloth, draped with festoons of fine cloth, made fragrant with incense, and strewn with heaps of flowers. Here and there place receptacles for holding incense and gar-lands, and station dancers, mimes, athletes, wrestlers, minstrels and drummers and thus provide pleasant sights, sounds and scents, so that the prince on his way from the city to the park may not see anything that is unpleasant.”
At the king’s word of command the ministers prepared the way from the royal palace to the prince’s park in the manner ordered by the king. At intervals they stationed men to see that there should stand in front of the prince as he went to the park no old man or one advanced in years, no one diseased or one-eyed, or lame, no one suffering from leprosy, the itch, scab or eruption on the skin, and that nothing unpleasant should stand before him. Thus, as the prince rode out to the park in a costly equipage glittering with the seven precious stones, in great royal pomp, magnificence and splendour, royal servants went as an escort on his left and on his right and took care that the prince should see nothing unpleasant.
While the prince, thus seeing pleasant sights, hearing pleasant sounds, smelling pleasant scents and receiving on both sides, on the left and on the right, a hundred thousand salutations and showers of various powders, was on his way from Kapilavastu to the park, Ghatikara the potter, who had become a Śuddhāvāsa deva, and other Śuddhāvāsa devas conjured up before him an old man. This old man was advanced in years, of great age, a man who had lived his life and had passed his prime. He was hoary-headed; his body was all blotchy. He was bent like the rafters of a roof; stooping forward he tottered along with the aid of sticks. When the Bodhisattva saw him he asked his charioteer,” Who is this loathsome old man, who is advanced in years, of great age, who has lived his life and has passed his prime, who is hoary-headed, has his body all blotchy, who is bent like the rafters of a roof and stoops forward as he staggers along with the aid of sticks?”
The charioteer replied, “O prince, what is the man you ask about to you? For he is an old man whose life is spent. Let us go on to the park, and let your royal highness divert, enjoy and amuse himself with the five pleasures of sense.” But the prince said, “My dear charioteer, mark this. We too are liable to old age. We have not passed beyond liability to old age. Verily, when old age is seen to be the lot of every man that is bom what pleasure can there be to a discerning man?” And he added, “Charioteer, turn the chariot round. Ko more going to the park for me.”
The prince returned and came to his home. King Suddho-dana asked his ministers, “Sirs, why has the prince returned instead of going on to the park?” The ministers replied, “Your majesty, the prince after he had set out saw an old man, and no longer will he go to the park.”
The king then said to himself, “I must see to it that what was proclaimed of the prince by Asita the seer must not come to pass.” And he gave instructions to the king’s harem, saying, “Divert, delight and amuse the prince well with dance and song and music, so that he may find pleasure at home.” And thus there was as beautiful singing in the prince’s harem as in the world of devas. Yet the prince was not attracted by the singing. So much did his memory dwell on the old man.
On another occasion the prince said, “I am going out to the park.” The king said to his ministers, “Provide pleasant sights and sounds, so that the prince as he goes out to the park may see nothing unpleasant.” So at the king’s word of command the ministers prepared the way from the royal palace to the prince’s park as the king had ordered. Here and there they stationed men to see to it that on his way to the park there should stand before him no old man or one advanced in years, no one diseased or one-eyed or lame, no one suffering from leprosy, the itch, scab or eruption on the skin, and that nothing unpleasant should stand before him. So, as the prince in great royal pomp, magnificence and splendour proceeded to the park in a costly equipage glittering with the seven precious stones, royal servants went as an escort on his left and on his right to ensure that he should not see anything unpleasant.
While the prince, thus seeing pleasant sights, hearing pleasant sounds, smelling pleasant scents, and receiving on both sides, on the left and on the right, a hundred thousand salutations, was on his way from Kapilavastu to the park, Ghatikara the potter, who had becme a Śuddhāvāsa deva, and other Śuddhāvāsa devas conjured up before him a diseased man. This man had swollen hands and feet. His face was swollen, and his complexion jaundiced. His belly was dropsicaP and on his dropsical, protruding navel thousands of flies were feeding. He was a loathsome and disgusting sight.
When the Bodhisattva saw this man he asked his charioteer, “My dear charioteer, tell me who this loathsome man is, with his jaundiced complexion, his swollen hands and feet, his blotched face, and with thousands of flies feeding on his dropsical, exuding navel?” The charioteer replied, “What is the man you ask about to you? His life is near spent with disease. Let us go on to the park and there let his highness divert, enjoy and amuse himself.” But the prince said, “My dear charioteer, mark this. We too are liable to disease; we have not passed beyond liability to disease. Verily, when old age and disease are seen to be the lot of every man born, what pleasure can there be for a discerning man? Disease means the loss of beauty, the crushing of strength, the destruction of the faculties, the rise of sorrows, the end of joy, concentration on the senses, the cessation of dharma, and preoccupation with things pertaining to the body. Who that drinks up the world and, being beautiful, swallows it, does not shudder at disease?” And he added, “Charioteer, turn the chariot round. No more going to the park for me.”
The prince therefore returned and entered his house. King Suddhodana asked his ministers, “Sirs, why has the prince turned back instead of going on to the park?” The ministers replied, “Your majesty, the prince saw a diseased man, and so turned back and will no longer go to the park.”
The king said to himself, “I must see to it that what was proclaimed of the prince by Asita the seer does not come to pass.” And he gave orders to the harem, saying, “Divert, delight and amuse the prince well with dance and song and music so that he may find pleasure at home.” And thus the singing in the prince’s harem was as beautiful as that in the abode of the devas. But the prince was not attracted by the singing, so much did his memory dwell on the old man and the diseased man.
On another occcision the prince asked permission of his father, saying, “Father, I am going to the park to have a look at it." the ministers made preparations as the king had ordered. On the left and on the right, men were stationed to form an escort and prevent the prince on his way to the park from seeing anything unpleasant. Thus, riding in an equipage glittering with the seven precious stones, overhung by a canopy, draped with festoons of fine cloth, coated with a network of gold, with banners flying, to the accompaniment of the merry sound made by the horses’ hoofs that were like red coral,^ and with flags and pennons aloft, the prince, with his ministers and attendants, in great royal majesty, pomp, splendour and effulgence, and receiving from both sides, the left and the right, a hundred thousand salutations, went out from Kapilavastu to the park.
Then Ghatikara the potter, who had become a Suddhavasa deva, and other Suddhavasa devas conjured up before the prince a dead man. This dead man was placed on a litter and was borne by his relatives, who sobbed, wept, dishevelled their hair, beat their breasts and made piteous lamentation. When he saw the dead man, the prince asked his charioteer, " My dear charioteer, tell me, do I not see a man here, who is placed on a litter and is borne by his relatives who sob, weep, dishevel their hair and beat their breasts?” The charioteer repUed, “Prince, this is a dead man being carried out to the cemetery by his relatives, who sob, weep, dishevel their hair and beat their breasts.” The prince said, “My dear charioteer, mark this. That man no more will see his father or mother, brother or sister, kinsman, friend or blood-relation, or bright Jambudvīpa.” The charioteer rephed, “No, prince. That man will no more see his mother or father, brother or sister, or kinsmen, friends and blood-relations, or fair Jambudvīpa.”
The prince then said:—
Death is common to you and to me. It knows neither friend nor foe. Like the seasons, it comes round in its turn, invincible and inevitable.
It takes no account of high or low, of rich or poor. Intrepid like the sun, it goes along its course.
The charioteer said:—
Pleasures, success, royal prosperity, joy, honour, these are the things you should ask for, the chief est things in the world. What is it to you that you have seen frightful death, the root of which is sickness and suffering, and which is the destruction of men?
The Bodhisattva said:—
He who has seen an old man, a diseased man and a dead man, and does not shudder at the round of rebirth, is to be grieved for as dull-witted, as a blind man who has lost his way.
The prince then said, “My dear charioteer, mark well. We too are liable to death. We have not passed beyond liability to death. Verily, when old age, disease and death are recog-nised to be the lot of every man that is bom, what pleasure can there be for the discerning man? Turn the chariot round. No more going to the park for me.”
And so the prince returned once more and entered his house. And King Suddhodana asked his ministers, “Why has the prince turned back again instead of going on to the park?”
The minister replied,” Sire, the prince saw a dead man borne on a Utter by his relatives, who sobbed, wept, dishevelled their hair, beat their breasts and piteously wailed, as they bore him to the cemetery. He was moved by the sight, and so turned back.”
King Suddhodana said to himself, “I must see to it that the word spoken by those soothsaying brāhmans, who said that the prince would leave home as a recluse, does not turn out true.” And he sent a messenger to the prince’s harem to bid the eunuchs and chamberlains to divert the prince well with dance and song and music, so that the prince should find pleasure. So the officials of the harem sought to delight the prince well with dance and song and music, but the prince’s heart and mind were not there nor anywhere else. So weU did he remember the old man, the diseased man and the dead man.
On another occasion again the prince asked permission of his father, saying, “Father, I am going out to the park to have a look at it.” The king replied, “As you please, my son.” He then gave orders to his ministers, saying, “Adorn the park and make it like the Nandana grove of the lord of devas. Decorate the city. Have the way from the royal palace to the prince’s park sprinkled and swept, overhung with an awning, bordered by bright cloth, draped with festoons of fine cloth, made fragrant with incense and strewn with heaps of flowers. Here and there place receptacles for flowers and incense, and dancers, mimes, athletes, wrestlers, minstrels and drummers. See that all sights, sounds and scents be pleasant, so that the prince on his way from Kapilavastu to the park may see noth-ing that is unpleasant, whether an old man, or a diseased man, or a dead man, or a blind man, or a one-eyed or lame man, or one suffering from leprosy, the itch, scab, or eruption on the skin. Thus do.”
At the king’s word of command, the ministers saw to it that everything was done as the king had ordered. Here and there were stationed men to ensure that the prince on his way from Kapilavastu to the park should not see anything that was un-pleasant. So, riding in an equipage glittering with the seven precious stones, coated iv a network of gold, well decorated, with a flying banner, to the accompaniment of the merry sound made by the horses’ hoofs that were like red coral, and flags and pennons aloft, the prince, accompanied by his ministers and attendants, with great royal majesty and splendour, with great effulgence, magnificence and splendour, went from Kapilavastu to the park.
And as he was on his way Ghatikara the potter, who had become a Śuddhāvāsa deva, and other Śuddhāvāsa devas con-jured up to stand before the prince a wanderer who wore the yellow robe, whose faculties were under control, who had mastered the four postures, who did not look before him farther than a plough’s length in the crowded royal street of Kapilavastu. The prince saw this wanderer and his mind grew calm at the sight.” Behold, “he said,” the wisdom of one who has become a wanderer.”
When he had seen him, the prince asked the wanderer, "Noble sir, with what object did you become a wanderer? “The wanderer replied,” O prince, I became a wanderer for the sake of winning self-control, calm, and utter release.”
When the prince heard the words of the wanderer he was filled with joy, and said:—
Blessed verily is your mother and blessed, too, your father. Blessed also is the woman whose husband you will be^.
When the Bodhisattva heard the sound of the word Nirvana, his mind grew calm with the thought of Nirvana, it took its stand on it and aspired after it.
“When he heard the sound of the word Nirvana, he listened with rapt attention Having caught a glimpse of the in-comparable Nirvana, he meditated on it, having nothing more to fear.
While the prince thus pondered on Nirvana, he neither looked at nor spoke to the Sakyan lady Mrigl. And at this she was peeved and said to herself, “I have sung the praises of the prince in the midst of all this multitude, yet he does not deign even to look at me.”
King Suddhodana caused a door named Sadvalaka to be made which needed five hundred men to open it. The noise made when it was opened could be heard for a yojana all round. He stationed live hundred kings around the city. He had the vessels for anointing made ready, saying, “I shall anoint the prince on a holy day.”
But the Bodhisattva reflected, “On that holy day I shall go forth from home.” And the Śuddhāvāsa devas said to him, “O Great Man, when it was the due time thou didst leave the Tusita devas; when it was the due time thou didst come down into thy mother’s womb; when it was the due time thou wert bom. And now has the time come for thee to leave thy home, Great Man, who art gifted with the knowledge of the right occasion.’ The great multitude longs for thee as the anxious husbandman longs for a big cloud of rain.”
A lord of the devas recited a verse:—
Reflect perfectly, Bodhisattva, for so do the knowing ones reflect. In the way thou dost reflect, wise man, it is clear that you have the root of goodness.’
A great lord of the devas recited a verse:
Go forth from home, great hero, go forth, great sage. For \ the sake of the whole world, awaken to the immortal Way.
Great Brahma said, "If, O Great Man, thou wilt not leave home to-day, seven days hence the seven treasures of kingship will be produced and thou wilt become a universal king over the four continents, triumphant, just, a king of justice, possess-ing the seven treasures. These seven treasures will appear from the sky, to wit, the treasure of the wheel, of the elephant, of the horse, of the jewel, of the woman, of the householder, and of the counsellor. And thou wilt have a full thousand sons who will be valiant, brave, comely, overpowering the armies of their enemies, and noble. Thou wilt hold and occupy in justice, without opposition, without trouble, without recourse to vio-lence and without oppression, these four great continents, to wit, Jambudvīpa, Purvavideha, Aparagodanika and Uttarakuru, all bounded by sea and mountain.
Rahula, passing away from Tusita, entered his mother’s womb at the hour of midnight. The Bodhisattva woke up and saw the women asleep. One was clasping a vtna, another a veriu, another a nakula, another a sughosa, " another a tumka} another a candisaka, another a sambhdrika, another a mahatt, another a vipancikd, another a dhakkapataha, another a vallaki, another a mridanga, another a mukunda, ajiother a. panava, another a. jharjharaka, axiother an dlinga and another a parivddini. One had her hand at her throat, another her head on a drum, another her head on her neigh-bour’s bosom, another her arm on her neighbour’s shoulder, another embraced her neighbour, and another had her Hmbs sprawling left and right. From the mouth of some, saliva trickled.
And when the Bodhisattva saw them one and all lying on the floor in the harem there arose in him an awareness of the burial ground^*. He rose up from his squatting position and took from the chest his fine clothes of Benares cloth. His ser-vant Chandaka waited on him. “Chandaka,” said he, “bring me my horse Kanthaka.” Chandaka replied, “O prince, it is now midnight. What need of a horse is there at such a time? Thou hast a mansion like the abode of Kuvera. So be happy in it. Why dost thou call for a horse? Thou hast a harem of women as fair as the Apsarases. Be happy in it. Why dost thou call for a horse?” Thus at that time did Chandaka ex-postulate in various ways. “O prince,” added he, “this is no time for a horse. This is the time for lymg on royal beds. What need is there of a horse just now?”
The prince replied, “Chandaka, now is the time I need a horse. So bring me Kanthaka.”
The thought occurred to Chandaka, “Since the prince calls for Kanthaka at this time of night, it must be that he intends to leave home while his people are peacefully asleep.” So as he was bringing round Kanthaka, he cried out at the top of his voice so that the king and all the people in Kapilavastu might be awakened. But no one woke up at the cry of Chandaka. For the devas had laid a heavy sleep on all the people, both those within and those without the city.
Kanthaka, too, as it was being brought to the Bodhisattva, neighed loudly, thinking that King Suddhodana and all the people would be awakened by the sound of its neighing. But though the sound could be heard for a yojana all round, no one was awakened.
A thousand koṭis of devas assembled at Kapilavastu bring-ing fragrant garlands in honour of the Bodhisattva’s going forth. And when the Bodhisattva had mounted Kanthaka, the prince of steeds, devas in the sky rained down a shower of flowers of the coral tree, of the great coral tree, of the karkdrava, of the great karkdrava, of the rocamdna, of the great rocamdna, of the manjusika, of the great manjilsika, of the bhlsma, of the great hhlsma, of the samantagandha, of the great samanta-gandha, of the pdrijdta, flowers of celestial gold and silver, flowers of celestial gems, celestial powders of sandal-wood, of aloe-wood, of kesara and of tamdla leaves, and celestial, cool and scented water. For sixty yojanas around Kapilavastu there was a heap of celestial flowers as high as the knees, and for sixty yojanas around everything became cleaned by the celestial scented water. Thousands of koṭis of celestial notes were sounded. There were celestial choruses and thousands of Apsarases shouted and sang. The Four Great Lords took hold of Kanthaka’s hoofs.
On hearing Kanthaka, the horse Pelavaka, which was bom at the same time, ran out to see if it were its equal in speed. There was also a Yaksa who had been born at the same time as Chandaka and was named Supratisthita, and he and his com-pany of five hundred opened the door Sadvalaka and suppressed the noise.
Thus the Bodhisattva, leaving behind him his great army of elephants, cavalry and footsoldiers, his great stores of wealth, his great sovereignty and his great family, went forth from home into the homeless state. The Bodhisattva, oppressed by birth, went forth from home into the homeless state in order to attain the way that leads beyond birth. Oppressed by death, he went forth from home into the homeless state in order to attain the way that leads beyond death. Oppressed by sorrows and tribu-lations, he went forth from home into the homeless state in order to attain the way that leads beyond tribulations.
And, monks, it was not when he was worn out with decay that the Bodhisattva went forth from home into the homeless state, but it was when he was in the prime and perfection of his youth. Again, monks, it was not when he was worn out by disease and decay that the Bodhisattva went forth from home into the homeless state, but it was when he was in the prime and perfection of his health. Again, monks, it was not when he was worn out by the loss of wealth that the Bodhisattva went forth from home into the homeless state, but he left behind him a great store of riches. Again, monks, it was not when he was worn out by the loss of his kinsmen that the Bodhisattva went forth from home into the homeless state, but he left behind him a large family of relations.
The rocks shook, the waters rippled, the ocean, hitherto calm, tossed. Devas scattered celestial powder of the sandal-wood, of the aloe-wood, of kesara and of tamdla leaves, and showers of garlanded flowers. This great earth trembled, shook, and quaked violently six times through the might of the Bodhis-attva. There was manifested in the world a great, infinite and sublime radiance. And the regions between the worlds, regions of blackness lapped in blackness, of gloom lapped in gloom, dark unfathomed regions where the moon and sun, powerful and majestic though they be, with all their brilliance cannot make their brilliance penetrate, with all their light cannot make their light manifest, suddenly become suffused with this radi-ance. And the beings who had been reborn there exclaimed to one another,” Lo, there are other beings reborn here. " Now all those beings were for that instant, for that moment immersed in bliss. Even those reborn in the great hell of Avīci excelled the splendour of devas, of Nagas, and of Yaksas. The realms of Mara were eclipsed, without radiance, lustre or joy. Shat-tered, they fell a kos, two kos, three. Shattered, they fell even for yojanas. Their standards, too, fell, and wicked Mara was unhappy, discomfited, remorseful, tortured by the sting within him.
Again, monks, while the Bodhisattva was going forth, the eastern quarter of the world became exceeding bright and pure. And so did the southern quarter, the western and the northern, and the regions below and above. The moon and sun at their rising, in their course, and at their setting became exceeding bright and pure. The constellations and the stars became exceeding bright and pure. The abodes of the Caturmaharajika devas became exceeding bright and pure, and so did the abodes of the Trayastrim^a devas, of the Yama devas, of the Tusita devas, of the Nirmanarati devas, and of the Paranir-mitava^avartin devas. The abodes of Mara became exceeding gloomy. The standards of Mara’s companies became dulled and without lustre. And wicked Mara became unhappy, dis-comfited, remorseful, dark-visaged and tortured by the sting within him. The abodes of the Brahma devas and of the Śuddhāvāsa devas became exceeding bright and pure. And similarly the places where the perfect Buddhas of limited splen-dour stood, walked, sat or lay down among these Śuddhāvāsa devas, became exceeding bright and pure. The Śuddhāvāsa devas became exceeding thrilled, elated, joyful and glad.
Again, monks, when the Bodhisattva was leaving home, all the Naga lords and kings, whether bom of eggs, or of the womb, or of moisture, or without the intercourse of parents, formed a great four-fold army of warriors on elephants, cavalry, charioteers and infantry, and thus escorted the Bodhisattva as he went forth from home into the homeless state.
Again, monks, when the Bodhisattva was leaving home all the Suparna lords and kings, whether bom of eggs, or of the womb or of moisture, or without the intercourse of parents, formed a great four-fold army of warriors on elephants, cavalry, charioteers, and infantry, and thus escorted the Bodhisattva.
As the Bodhisattva went on, the goddess of the city stood before him, and sorrowfully said:—
Ndga, Ndga, look at me. lion, lion, look at me.
most elect of beings, look at me; leader of the caravan, look at me.
On his way from Kapilavastu the Lion-man, he who brought joy to the Sakyans, looked down towards the fair city and made this solemn utterance:—
Though I were to fall into hell and get poisoned food to eat,
I shall not again enter this city before I have won beyond old age and death.
This, monks, was how the Bodhisattva accomplished his going forth. The Bodhisattva, welcomed by thousands of devas and by the Four Great Kings, rode twelve yojanas south-wards from Kapilavastu to the district of the MallasI to a place named Anomiya, not far from the hermitage of the seer Va^istha. There the Bodhisattva and Chandaka stopped. The Bodhisattva handed over to Chandaka his jewels, his horse Kanthaka and his gem-studded sunshade and bade him greet his father, Mahaprajapati Gotami and all his kins-men. “Tell them,” said he, “that I’ll come again when I have done my duty and set rolling the noble wheel of dharma. “Chandaka said,”Dost thou not yearn for thy mother and father?” The Bodhisattva replied:—
“Chandaka, from what you say, I perceive you are at fault. I leave my people because I aim at release, because my mind is bent on release. How in the life of a son could there again be separation from one’s beloved kinsmen?
“If there were for us no death, no birth, no disease and old age and such things; if one had not to renounce what is desirable; if one had not to have recourse to what is un-pleasant; if one’s hopes were not unfulfilled; if one’s happiness were not fickle, then there would be pleasure in the various spheres of man’s life.”
Chandaka said, “Verily, sir, all those skilled in the scriptures have pronounced about thee that thy destiny is to become ruler of the four continents. Is that not true?” The Bodhisattva replied, “O Chandaka, tell me what else did those skilled sooth-sayers pronounce? Now is the time to tell the truth if you have any regard for me.” Chandaka replied, “Well, I’ll tell thee. This was the second alternative. If, said they, the Bodhisattva leaves the world and becomes a wanderer, he will become an all-seeing destroyer of the passion for existence.”
The thought occurred to the Bodhisattva, “How can I become a wanderer with this tuft of hair on the crown of my head?” So the Bodhisattva cut off the tuft with his knife. And that tuft was taken up by Sakra, the lord of devas, and received worship in Trāyastriṃśa where the cudd festival is observed.
At the same time, Kanthaka licked the Bodhisattva’s feet but he went on his way unheeding.
I sing the praises of the going forth, how the Seer went forth from home. Seeing an old man and a dead man, the Sage was greatly moved.
Deeply stirred, the greatly wise and discerning one saw the peril in the world and went forth into the homeless state.
He left behind him mother and father and a host of kinsmen, and went away from Kapilavastu riding on his horse Kanthaka.
And when he abandoned his horse and Chandaka, he thereby sundered the ties that bound him to his home. Renouncing all this, he went on without regret.
Now when the Bodhisattva had gone away, Chandaka and Kanthaka returned from Anomiya, a place not far from the hermitage of the seer Vasistha. Chandaka handed over the jewels to King j5uddhodana and gave the message of greetings to him, to Mahaprajapati Gotami and to other relations. But he had no message for Yasodhara.
The monks heard of this after the Exalted One had set rolling,the wheel of dharma, and they asked him, “How was it that the Exalted One went away heedless of Yasodhara?” The
Exalted One replied, “That was not the first time that I went away heedless of her. There was another occasion.” The monks asked, “Was there another occasion, Lord?” The Exalted One replied, “Yes, monks.”
Once upon a time, monks, long ago, there was in the northern country a city, named Taksa^ila, where there lived a mer-chant, named Vajrasena, who traded in horses. He went from Taksa^ila to Benares, taking some horses with him to sell. Now as he was on his way he and the rest of the caravan was attacked by brigands near Benares. All the traders were beaten and killed and the horses stolen. But the leader of the caravan hid himself behind the body of a dead man and so was not killed. When the brigands, assuming that the caravan-leader had been slain, went off with their plunder, Vajrasena the horse-dealer, by following a water-course, entered Benares and lodged in an empty house.
Now in the night thieves broke into the king’s palace in the city of Benares and seized a large amount of property. In the morning the ministers saw that the king’s palace had been broken into, and they reported the matter to the king. “Your majesty, “said they, “the royal palace has been broken into.” The king ordered them to examine the palace. They did so and saw that much property had been stolen. They informed the king, saying, “Your majesty, much property has been stolen from the palace.” The king ordered his ministers to track down the thieves. And they, at the king’s command, immedi-ately started to hunt for the thieves in Benares. All houses were searched, including temples and empty houses.
In the course of their search the king’s servants came to the empty house where Vajrasena the horse-dealer, who had been beaten by brigands, was lying. He, wearied out by a fatiguing journey, a wakeful night, and anxiety, had fallen asleep, and though the sun was up he had not awakened. The king’s men who were looking for the thieves saw him lying there with his limbs and clothes drenched in blood and having money on him. And they said amongst themselves, “This is the thief who robbed the king’s palace.” One of the king’s servants prodded him with his foot and made him stand up.” Stand up, you pilfering rogue, “said he,” without a doubt you are the thief who marauded the king’s palace.”
Then the horse-dealer, in fear and trembling, stood up and asked what the matter was. They replied, “There’s no doubt it was you, pilfering rogue, who marauded the king’s palace.” He said to them, “Gentlemen, calm yourselves. I am not a thief, but a horse-dealer.” They replied, “We know a horse-dealer when we see one, but we know that you are a pilfering rogue.” And in spite of his protests, he had his hands tied behind his back and was taken before the king. “Here he is, sire,” said they. “He was caught sleeping in an empty house.” The king was enraged and passed a terrible sentence. “Go,” he ordered, “take him to the Atimuktaka cemetery and impale him alive.”
So, having his hands securely bound behind him, given in-toxicants to drink and having a halter round his neck, to the accompaniment of the harsh noise of a beaten drum, and sur-rounded by executioners armed with knives, swords and hat-chets, and by thousands of people, he was led out and came to the street of the courtesans. There the leading courtesan Syama lived. She was wealthy, opulent and rich, having abundant gold and silver to live upon, and plenty of female and male slaves and hirelings.
Now this leading courtesan Syama saw the merchant being led out to his execution. And as soon as she saw him, she fell in love with him. As has been said by the Exalted One:—
By living together in the past and hy kindness in the present, love is born as surely as the lotus in the water.
By living together, hy a look, or hy a smile, thus is love
horn in man and heast.
When it enters the mind and the heart hecomes glad, even the intelligent man always succumbs to it} for it means that there has been acquaintance in the pastJ
That courtesan had been in love with the horse-dealer during a thousand lives. Therefore it was that exceeding great love was bom in her. She said to herself, “If I do not win this man, I shall die. “So she at once said to a female slave of hers, “Here you, go and tell those executioners from me that I shall give them a large quantity of gold if they will not put this man to death. Another man will come along of the same complexion and appearance. Let them take him and put him to death.” The slave went and spoke to the executioners as she had been instructed. The executioners answered, “Very well, let it be so.” Then they went on their way to the cemetery.
Now at this time there was at the courtesan’s house an only son of a merchant, who had bought access to the house for twelve years, of which ten had passed and two were left. As he said:—
Nobles have a hundred arts, brdhmans two hundred, kings a thousand, but a women’s arts are countless.
Then Syama the courtesan, in the presence of the merchant’s son, set aside some food and condiments. The merchant’s son asked her, “Syama, what is this for? “She replied,” Sir, when I saw that man who is to be executed, pity arose in me. So I said to myself, ‘I’ll take him some food myself.’ “The merchant’s son said, “No, don’t go yourself. Send a slave.” She replied, "Who knows whether the slave will give it or not? j I shall take it and give it myself.”
Then the merchant’s son said,” Bring me the food. I shall go, so that you do not have to go yourself. “But she displayed still more wiles, and said,” Not so. You, sir, must not go. I shall go. “The merchant’s son said,” No, don’t you go. I’ll go. “The courtesan said,” Let it be as you wish, sir. Either I go or you go.”
Thus the merchant’s son took the food and set out. The courtesan said to a slave,” Go, and when the merchant’s son has been executed take the other man and hide him until the sun sets, so that no one ma see him.”
By this time all the people had turned back, and the execu-tioners had reached the cemetery when the merchant’s son came up carrying the food. He handed the food to the man who was to be executed. Then the executioners put the merchant’s son to death, and the horse-dealer was set free. He was secretly taken by the female slave to the courtesan’s house.
Then the horse-dealer was at once rubbed with perfumes, bathed, clothed in costly garments, and laid on a sumptuous couch, and fragrant garlands and food were brought him. He gave himself up wholly to the pleasures of the senses. And the two of them diverted, delighted and amused themselves.
Now the former merchant’s son had been coming there for ten years. When he was executed the full fee for the other two years was contributed by his parents. And when the horse-dealer saw what was going on he was filled with anxiety, and his countenance turned pale. He did not enjoy his food but vomited it, for he feared lest he too would be destroyed in the same way as the former merchant’s son.
Then the courtesan questioned the horse-dealer. "Although, sir, “she said,” you have been here some time, I have not seen you happy and enjojdng yourself. What do you miss? What do you wish for? Whatever you have a desire for, that shall you have.”
The horse-dealer replied, "My own city of Taksaiila is bright with parks and lotus-pools, and there the people often go out in festive array to enjoy themselves in the parks. I mind me I of those parks, of the amusements in them and in the pools.”
The courtesan answered, “Sir, here in Benares, too, there are parks and lotus-pools, and pleasant gardens full of flowers and fruits. If you have a wish to go to a park, I’ll come out to play there.” He replied, “Very well, let us go out.”
Then the courtesan had a certain park sprinkled and swept. She put the horse-dealer in a closed carriage, and, taking with her solid and soft food, drink, perfumes and garlands, she set out, attended by her slaves. Vajrasena, the merchant, said to the courtesan,” Surround the lotus-pool with screens so that we can play the water-game privily without anyone seeing usI The thought occurred to the courtesan: “What the young gentleman says is right. We shall play privily and no one will see us.” So the courtesan had the lotus-pool surrounded with screens. Then they two alone played the water-game and en-joyed and amused themselves.
Then the thought occurred to the horse-dealer: “If I do not get away to-day, I shall never again be able to do so. “Then he produced the drink and gave her to drink, saying to himself,” When she is drunk, then I shall be able to escape. “The courtesan thought: “He is regarding me with love and is giving me to drink. “Now as she went on drinking she became intoxicated. Then the horse-dealer said to the slaves,” Go, sit down by the vessels. We are going to play the water-game in private.” The slaves went and sat apart by the vessels, while they two went down to the pool to play the water-game.
Then the horse-dealer clasped Syama by the neck and held her under water for an instant. Then he lifted her out. Syama took it that the young gentleman was playing a water-game. Vajrasena the horse-dealer clasped ^yama and held her under the water again and again, a little longer each time. And Syama grew faint. Finally he kept her under the water long enough to render her unconscious.
Vajrasena then thought: “Syama here is dead. Now is my chance to escape.” So, thinking that Syama was dead, he mounted the stairs of the lotus-pool, and, having looked about him, escaped without anyone seeing him.
Then the slaves thought among themselves: “The gentle-man and the lady should be tossing the water about as they play in the pool. But we do not hear any sound of their play-ing. Let us go and see how it is.” They approached the lotus-pool and saw Syama lying as if dead on a step of the pool. Somehow, they revived her. The slaves held her for a moment with her head downwards so that all the water in her ran out through her mouth.
As soon as she recovered Syama asked her slaves, “Where is the young gentleman?” They replied, “Lady, the young gentleman is nowhere to be seen. It must be that he has run away.” She said, “Hurry, let us go to the city.” So she came to the city.
Then Syama the courtesan immediately summoned some canddlas and said to them, “I’ll give you sufficient gold to live on. I want you to bring me a newly dead man not yet bitten by carrion.” They replied, “We’ll bring one without fail.” They went to the cemetery, and, without being seen by anyone, brought away a newly dead man who had not been bitten. She gave the canddlas their reward and dismissed them.
Syama bathed the dead man with scented water, rubbed him with perfumes, clothed him in rich garments, and put him in a shroud securely wound. Then she bade the slaves, " With one voice make lamentation and cry out, ‘The young gentleman is dead, the young gentleman is dead.’” And the slaves made lamentation in the way they had been instructed by Syama. A great crowd of people heard the lamentation in Syama the courtesan’s house that the merchant’s son was dead. I And the parents of the young merchant heard that their only son was dead. They and all the relatives came weeping to the courtesan’s house. The dwellers in the Street of the Courtesans also sat around.
The parents said, “Remove this shroud. We would have a last look at our son.” But then the thought occurred to the courtesan: “If they remove the shroud, then they will find out, and I shall be torn to pieces. “So she said to them,” Do not remove the shroud. “They asked,” Why? “She replied, “When the young gentleman was ill, I said to him, Go to your parents’ house.’ But he replied, It is many years since I have gone there, and I’ll not go now. When I am well again, I shall go to see my parents.’ Now when he was not getting well but was being consumed by disease he enjoined me, say-ing, When I am dead, do not show me to my parents or to my relatives. Do me this favour. And I promised the young gentleman, saying, Sir, I shall not show you when you are dead to your parents or to your relatives.’ I would rather put an end to my life than let the young gentleman’s body be seen again. Therefore, if you remove the shroud I shall des-troy myself. Such was the promise I made the young gentle-man when he died.”
The merchant thought, “It must be as she says. For she was very dear to and beloved of my son, seeing that he would not give her up even when he was dying, while she was devoted and kind to our son. Now our dear son is dead. It is no use to draw back the shroud from him if we cannot have our son that is dead.” And the merchant gave orders, saying, “Do not remove the shroud. Let it be as our son wished when he died.” Then with great honour he went out of the city and brooded in solitude.
In the meantime the courtesan wailed piteously, grieved and lamented, and displayed her many wiles. In spite of efforts to hold her back, she ran to the funeral pile, intending to throw herself on it, but was prevented by the crowd as she was on the point of falling on it.
The parents of the young merchant thought, “This Syama the courtesan loved and cherished our son, just as she was loved and cherished by him. What if we were now to take Syama to our homeI where she will serve to remind us of our son.” And so, having obtained permission from the king’s court, the merchant took Syama to his home.
And she, putting off her jewels and gold, dressed all in white, and with her hair in one plait, sat mourning for Vajrasena the horse-dealer. The thought occurred to the parents of the mer-chant’s son: “She is grieving for our only son.” And the merchant and his wife treated Syama as their son.
Then one day some actors came from Taksasila to Benares. The young actors came to the merchant’s house to beg for alms. Syama noticed the northern accent of these young actors and asked them, “Where do you come from?” They replied, “We are from the northern parts. “She asked,” From what place? “They replied,” From Taksasila. “She asked,”Do you know a merchant in Taksasila named Vajrasena, who is a horse-dealer? “The young actors replied,” Yes, certainly. “She asked,” Can you do me a favour? “They replied,” Cer-tainly we can. What do you want done? “She replied,” Recite these verses in the presence of the merchant:
Silken-clothed Sydmd, whom you did clasp too tightly in your arms among the blossoming sal-trees, " sends you greeting.
In due course the young actors came to Taksasila, and, going to Vajrasena, they recited:—
Silken-clothed Syama, whom you did clasp too tightly in your arms among the blossoming ssd-trees, sends you greeting.
When he had heard this couplet, Vajrasena the merchant repHed to the young actors in verse:—
Those who are overcome by passion and are eager to retaliate do not lie down in comfort. Grateful men do not lie down in comfort; those who are addicted to vengefulness do not lie down in comfort,
I cannot believe you any more than if you were to say the wind could carry off a mountain. How can this woman who is dead send me greeting?
The young actors repHed:—
The woman is not dead, and she longs for none but you. She wears her hair in one plait, and is distraught in her longing for you,
Vajrasena the merchant said:—
She should not take me whom she does not know in exchange for one she knew for so long, an inconstant man in exchange for a constant one, I will go still farther away from here lest she take another in exchange for me.
It may be, monks, that you will think that at that time and on that occasion the horse-dealer named Vajrasena was some-body else. You must not think so. And why? I, monks, at that time and on that occasion was the horse-dealer named Vajrasena. You may think that at that time and on that occasion the courtesan named Syama in the city of Benares was somebody else. You must not think so. And why? Yaśodhara here, monks, at that time and on that occasion was the chief courtesan named Syama in the city of Benares. Then, too, was I indifferent to her, just as on this other occasion.
Here ends the Syama Jataka.
Then the monks said,” The Exalted One was saved by Yasodhara as he was being led out to execution. Yaśodhara did much for the Exalted One when he was a Bodhisattva passing through his various lives.”
The Exalted One replied, “Yes, Yasodhara did very much for the Tathāgata as he passed through his various lives. I was saved by Yasodhara on another occasion also when I had fallen into the hands of an enemy.” The monks asked, “Was there another occasion, Lord? “The Exalted One replied,” Yes, monks.”
Once upon a time, monks, long ago, in the city of Benares, in the province of Ka^i, there ruled a king named Ugrasena, who was virtuous and majestic, who treated his subjects kindly, was charitable, and possessed great wealth and a large army. His kingdom was prosperous, flourishing, peaceful, well-supplied with food, and populous with happy subjects. Violence and tumults were quelled, robbers were held in check, and trade thrived.
Now in his province there dwelt a Naga king named Campaka, who was virtuous, had accumulated outstanding goodness, and had a retinue of several hundred thousands of Nagas. The home of this Naga king, Campaka, was like the home of a deva. Everywhere were mansions built of the seven precious stones, flowers and fruits at all seasons, and bejewelled lotus-pools covered with lotuses of various colours. Not far from one of these lotus-pools was a bejewelled terrace made of white coral and with columns of beryl. And the king had a harem of sixteen thousand Naga maidens.
He lived happy in that Naga home like a king of the devas. Observing the three days of the half-month, the eighth, the fourteenth, and the fifteenth, he kept the fast at the cross-roads. He abode in freedom, observing the eight rules of a layman.
Once, when the Naga king was keeping the fast at the cross-roads he was seen by a snake-charmer. And thus it was that Campaka, the Naga king, was caught at the cross-roads by the snake-charmer, thrown into a snake-basket, and there he lay. But the Naga king was not wroth at the snake-charmer, and though thus put away the powerful and mighty king had no desire to bum Benares and its provinces to cinders. There he lay in his basket observing his vow.
Now the Naga king had explained to his retinue certain signs. "If, “said he,” any harm should come to me while I am keep-ing the fast at the cross-roads, these signs of it will appear in the home of the Nagas. If the trees and fragrant lotuses in the home of the Nagas wither, know by this sign that the king of the Nagas has been caught. If the leaves of the trees become sere and the lotus-pools dry up, know by this sign that the king of the Nagas has been killed.”
So when Campaka, the king of the Nagas, was held captive by the snake-charmer in his snake-basket, these signs appeared in the home of the Nagas. Then the Nagas, male and female, on seeing these signs in the home of the Nagas, all sorrowed because their king had been captured. What then? Any one of them had the power to rescue the Naga king from the hands of the snake-charmer, and yet none of them would do so. And the reason for this was that the Naga king had previously en-joined upon his retinue, saying,” If, while I am observing the fast, anyone should seize and capture me, you are not to show him any unkindness or unpleasantness. For this is my supreme vow.”
Then the chief queen of the Naga king, with a company of sixteen thousand female Nagas, went to Benares and told King Ugrasena, who was seated on the terrace, of the capture of the Naga king and of the circumstances of it. When King Ugrasena heard the female Naga praising the worth of the Naga king he was delighted. The king said to the Naga maiden,” Stay here or go to your own home until trustworthy messen-gers shall seek out the Naga king and return here. “The female Naga replied,” Your majesty, you can only deliver the Naga king by compensating the snake-charmer with the gift of a village or with gold. You cannot do so by royal command.”
The king replied, "So be it, O Naga. I shall compensate the snake-charmer with the gift of a village or of gold; I shall certainly release Campaka, the Naga king. “Then the Naga maiden said to Ugrasena, the king of Kasi,” Campaka, the Naga king, and his sixteen thousand females put themselves under your protection, O king.” And when she had thus spoken the Naga maiden went away.
King Ugrasena sent out messengers in all directions, telling them, “Campaka, the Naga king, was caught while observing the fast by a snake-charmer. Fetch him.”
The desires of devas are fulfilled by their minds; those of kings by their word of command; those of rich men speedily, and those of poor men by their own work.
In accordance with King Ugrasena’s command, the messen-gers brought to him the snake-charmer and the Naga king. The king compensated the snake-charmer with a village and gold, and Campaka, the Naga king, was set free.
Immediately on his release Campaka, the Naga king, became again like a deva kingI and the abode of the Nagas became as before, like an abode of devas. And when the people of the Naga king saw their home as it formerly was they became glad and joyful, for it meant that the Naga king had been set free.
Now the Naga king was sitting on the same couch with Ugrasena, king of Ka§i, and said to him, “Your majesty, I wish that you and your court would see my realm.” The king replied, “You Nagas are bitterly venomous and fierce. I can-not come to the Naga realm.” The Naga king said to him, “Your majesty, whosoever of us does violence to you who have just now proved a benefactor to us, let him fall with his entire body into a great hell; let him fall to hell alive. The earth, with the moon and stars, will collapse and the rivers turn back in their channels — verily I speak the truth — before I forget your good deed.” The king replied, “Let it be as the Naga king wishes. I shall come to the realm of the Nagas.”
And King Ugrasena gave orders to his ministers, saying, “Let the chariots, elephants, horses and various carriages be got ready. We go to visit the realm of the Nagas.” On the word the ministers hurried to carry out the king’s command. The king, attended by his ministers and his retinue and an army in chariots, mounted the same carriage as Campaka the Naga king. With great royal pomp and magnificence and to the people’s shouts of bravo! and the roar of drums and the blare of trumpets, he left the city of Benares and went to the realm of the Nagas. He proceeded in his carriage as far as the ground allowed, and then, with his retinue, went on foot into the realm of Campaka the Naga king.
Then he saw the realm of Campaka, the Naga king, which was like the abode of devas, beautified by thousands of trees bearing flowers and fruits, decked out in variegated garlands, adorned with bejewelled lotus-pools covered with bright lotuses of various colours, and containing bejewelled upper rooms and terraces with pillars of beryl and roofs of white coral. The king of Ka^i was led by Campaka, the Naga king to a bejewelled couch.
The sixteen thousand Naga maidens went up to Campaka, the Naga king, and asked him,” How did you fare among your foes? How did you dispel hunger and thirst? And how were you set free thence? “The Naga king replied,” I got as much food and drink as was proper, and I was set free by this king of Ka^i.”
Then the sixteen thousand Naga maidens of the Naga king became glad and joyful, and they gave King Ugrasena hundreds of cartloads of pearls mingled with beryl.
Campaka, the Naga king, regarded the realm of King Ugrasena in every way as the abode of devas. He watched over the royal palace, and when a fire broke out extinguished it.
Here ends the introduction in prose of the story of Campaka, the Naga king.
Then, who, tell me, are you who gleam like the lightning, like a star reflected in a pool, or like a twig of the tamra tree blossoming in the wood?
You were horn in Nandana or the Citraratha grovel You are a deva or Gandharva. Human you are not.
The Naga maiden replied:— ■
I am no deva nor Gandharva, nor, your maj3sty, a human being. Sir, I am a Naga maiden, come hither on a quest.”
Your heart is aflame. Your senses disturbed} and the tears stream from your eyes. What have you lost? What do you seek by coming here? Briefly tell me this.
The Naga maiden replied:—
A man came and seized for his livelihood him whom they call aflery serpent, him whom they call a Naga. Sire, deliver him, my husband, from his bonds.
The Naga could indeed burn the city to cinders, for with such great power is he endowed. But this Nsiga, while seeking for the dharma, fell into the hands of a begging tramp.
The king said:—
How can one believe that such a flery, strong and stalwart Naga should have been caught} that an unrivalled and in-vincible serpent should fall into the hands of a begging tramp?
The Naga maiden replied:—
The Naga king went each fourteenth, flfteen and eighth day of the half-month to the cross-roads, and while he tarried there in freedom he fell into the hands of a begging tramp.
Thus you should believe that the Naga, flery, strong and stalwart though he be, the unrivalled, invincible serpent, was caught and fell into the hands of a begging tramp.
The king said:—
Be seated or stand, Naga maid, or go to your own home, until the messengers whom I’ll bid to go and fetch him, shall flnd your glorious Naga mate.
Justly and without violence set him free. With ransom of a village or of gold or of a hundred kine, let the Ndga king now in bondage be set free as one who is desirous of merit.’
The king said:—
Justly and without violence I will free him, with ransom of a village or of gold or of a hundred kine. Let the serpent go in freedom. Let the Ndga king win through to joy.
The Naga maiden replied:—
Sixteen thousand Ndga maidens, gay with jewels and with rings, who make their home in the water, come to you, lord, for protection.
The king’s messengers brought in the snake-charmer and the Naga king. Then King Ugrasena said:—
I give you, hunter, massive earrings of jewels, a hundred pieces of gold, a four-cornered couch bright as a garland of flowers, and a wife like a goddess, if you set the serpent king free.
The snake-charmer repUed:—
Without your gifts, king, and at your command alone, I set him free. The Ndga king is righteous, of great power, and with his gaze on the world beyond. Mighty is he, yet he harms no one,
When he had been set free, Campaka the Naga said to the king of Ka^i:—
Honour to you, king of Kdii, honour to you who bring increase to Kdii. I salute you. Come, king, and see my abode.’
King Ugrasena said:—
What I did for you, Ndga, was a difficult thing to do. You were in trouble. Now you are free from bondage. The sons of this world are ungrateful for what is done for them. But do not you, Ndga, be forgetful of what I have done.
The Naga king replied:—
May he live long in hell, and may he experience no bodily pleasure, who hurts the king our former benefactor and is not grateful to you for what you have done for us.
The king said:—
You Ndgas are full of bitter venom; you are proud and powerful and quick to anger. So, Ndga, I believe that you, a non-human, are wroth with us humans.
The Naga king repHed:—
May he fall headlong to that hell, where the floor is made of knives, and have his feet up and head down, who hurts the king our former benefactor and is not grateful to you for what you have done for us.
Though the wind should carry off the mountains, and moon and sun fall in ruin; though every stream should flow back-wards in its channel, never, king, could I speak an untruth.
The king said:—
As the Ndga king wishes, so be it, lord of serpents. I shall come, as you request, to see your abode.
Then King Ugrasena said to his ministers:—
Let the gleaming royal chariots he got ready and the well-trained Kambodian horses. See that the elephants be harnessed in their trappings of gold. I go to see the abodes of the Ndgas.
His ministers replied:—
Now are the gleaming chariots ready, and the well-trained Kambodian horses. TJie elephants have now been harnessed in their trappings of gold. The king can set out in all his pomp.
Thus did the king set out with his fourfold army, attended by his friends and counsellors, and followed by his folk.
Drum and tabor, cymbal and conch, and the lute as well, were played in honour of King Ugrasena. And forth he went with all his might, honoured amid a host of women.
When the king of the Kdiis came to the abode of the Ndga king, he saw that the Ndga king’s realm was like that of the devas.
The king of the KdUs saw that the abode of the Ndga king was full of mangoes and rose-apple trees, and was a haunt of many cuckoos.
Everywhere and at all seasons the forest trees were in bloom and wafted fragrant scents in the Ndga king’s abode.
There were well-fashioned lotus-pools with stairs of gold and silver, and covered over with red and white and blue lotuses, the haunt of various birds.
Terraces with columns of beryl and roofs spread with white coral did the king of Kdsi see in the abode of the Ndga king.
And when the king of Kdsi entered the abode of the Ndga king he went to lie on a splendid couch of gold and silver.
When the Ndgas saw that he had come with Campaka, the Ndga king, with joined hands raised they bowed before their king and the king of Kdsi.
And a Ndga maiden asked, “When you were among your foes, how did you dispel thirst and hunger?”
I had such food and drink as was proper to dispel my
hunger and thirst. And this king of Kdii soon set me free
from my bonds.
Then the sixteen thousand Naga maidens extolled Ugrasena, the king of Kasi:—
Joy then, king of Kasi, to you and all your folk, as joy is ours this day in seeing once again our serpent lord.
Joy, then, to you, king, and to all your folk, as joy is ours this day in common with our lord.
I give the king five hundred cartloads of pearls mingled with beryl. When they are spread on the floor of your palace they will cover earth and dust.
Then the king, seeing such a women’s hall made like a mansion of the devas, will amuse himself with the throng of women and rule over the prosperous city of the Kdiis,
King Ugrasena said:—
Well clothed in upper garment of cotton, you could live there in inimitable beauty and in possession of celestial pleasures. Why then should you live on the ground?
Not otherwise can one become a human being or life under the free air of heaven be devised. I seek birth as a human being, that is why I practise austerities,
King Ugrasena reflected:—
Now that I have seen how Ndgas, male and female, long for the life of human beings, what fair deed shall I perform that will make me safe from a state of woe?
The Exalted one, the Master, calling to mind a former abode, a former birth, related this fdtaka to his monks.
The Exalted One explained the subject-matter of it in a discussion of the skandhas, the dhatus, the ayatanas and the atman.
“When of yore I lived one of my lives in the round of rebirth that has no beginning or end, then was I Campaka, the powerful Naga king, and Ya^odhard was the Naga maid Thus understand the fdtaka.”
Rid of old age, fear and grief, he told his monks of this birth of his, of all his many and infinite sufferings, his long faying up and down in the past.
The Exalted One said, “Then, monks, as the Naga I was caught by the snake-charmer for the sake of my flesh, but was set free through the instrumentality of Yasodhara. And when I was a horse-dealer in Benares, then also was I set free by her.”
Here ends the Jataka of Campaka, the Naga king.
When the Bodhisattva had gone away, Chandaka turned back from the place Anomiya, and he and Kanthaka came to Kapilavastu. When King Suddhodana heard that Chandaka had arrived bringing with him Kanthaka, the sun-shade and the jewels, he ran out of his palace to the hall outside the gates, accompanied by his women. And Yaśodhara threw her arms around Kanthaka’s neck, wept, and said,” Kanthaka, where have you taken the prince? What offence have I given you and Chandaka that you should take the prince away when I was sleeping blissfully? I and the sixty thousand women of the palace are bereaved.”
Chandaka replied, " What wrong have we done? For when the prince was leaving home I called out in a loud voice and Kanthaka neighed loudly, but there was none of you who woke up. Thousands of koṭis of devas gathered in the air.
“The prince has been taken to a place called Anomiya, in the country of the Mallas, not far from the hermitage of the seer Vasistha. He gave his garments of Benares cloth to a hunter in exchange for a yellow garb. He himself cut off the lock of hair on the top of his head with a knife, and this lock of hair was taken by Sakra, the lord of devas.
“Then the prince gave us his jewels, and we returned. And thus did he enjoin me. ‘Greet my father for me,’ said he, ‘and my aunt and all my kinsfolk.’ And I shall come, when I have done my duty and fulfilled my mission.”
Yaśodhara, the sixty thousand women of the palace and the whole kingdom of the Sakyans wept and wailed, and all departed, each to his own home.
When Chandaka entered the royal palace, regal and choice food and drink were brought him. As for Kanthaka, sweet-meats mixed with honey were set before him, and other regal solid and soft food were heaped up before him. But Kanthaka did not eat them. He remembered the Bodhisattva, and shed tears all the time. Some women of the palace with their regal and costly garments of cloth, silk and wool wiped Kanthaka’s tears. Others stroked his head, others his neck, others his back, others his shoulders, others his f orelimbs, others his joints, others his tail, and others his hoofs. Some held morsels steeped in honey to his mouth, others fodder of various kinds, others dung, others sweetmeats, others regal drinks in vessels of gold and silver studded with precious stones. But Kanthaka would not feed. He starved through grieving for the Bodhisattva, and died because he could not see him. When he died his body was honoured by King Suddhodana with royal magnificence.
Immediately after death Kanthaka was reborn among the Trayastrirnsa devas, becoming the son of the deva Sikhandi, and named Kanthaka. He was a deva of great might and power, and excelled all the other thousands who had been re-born before him as devas in the ten deva attributes of length of life, complexion, happiness, authority, retinue, form, voice, smell, taste and touch.
When the Exalted One had set rolling the excellent wheel of dharma and was occupied with spreading his doctrine, Mahā-Maudgalyāyana went on a visit to the world of devas. While he was there he saw the deva, Kanthaka, and having seen him he addressed him in verse.
As the moon on its fifteenth day, accompanied by its constellations, lights up all quarters, while the stars dis-appear from the sky.
So does this celestial home of thine in the city of the devas, flashing in its beauty, gleam like the sun.
Well-fashioned is the floor thereof, and bright with crystal and pearl and crimson gem, and no dust can be raised from it.
Thy pleasant terraces are of beryl, gold, crystal and silver, with upper rooms of graceful form.
Not far from the terraces are finely fashioned lotus-pools, with stairs of beryl strewn with golden sand.
On their hanks grow stately trees, with branches shooting high, rising up from the sky towards Brahma’s citadel. Stirred by the wind, they sway in all directions.
On their banks grow stately trees, with branches shooting high. All the four quarters are gay with flowers and resound to the sweet songs of birds.
Every part is covered with red and white and blue lotuses and is fragrant with the scent of various flowers.
Sixty Apsarases dance, each with a musical instru-ment, and as these celestial maidens dance in the grove a celestial sound is heard as from a flock of female birds.
Thou takest thy joy among heaven’s throng on a couch fitted with precious stones, its feet of gold, well made and well fashioned.
Resplendent as Br%hmd art thou on this couch with its feet of gold and fitted with precious stones, as thou lookest out on the four quarters.
And as thou reclinest on this couch with its downy cushions, celestial maidens arrayed in finery fan thee with chowriefans.
For thee do these crowds of Apsarases gaily decked in net-work of gold wave their arms, dance and harmoniously bing.
Some of the Apsarases here sing and play on their instru-ments, and others dance to the accompaniment of the har-monious music.
Others, all over the place, make gentle noise with their hands and feet. From the hair of others are wafted divine scents.
This abode of thine is made beautiful by celestial maidens who are fairer than the lotus. Ah, it is an abode enshrined in gold and adorned by Apsarases.
What deed didst thou perform of yore in other lives, by the root of merit of which thou wast reborn in Trdyastrimsa?
What deed didst thou perform in a former life as a human being by the root of merit of which thou hast reaped this reward?
How didst thou win this mastery over life, this glory, might, and prosperity, and dost enjoy celestial company?
What fair deed didst thou perform in one of thy previous lives? By what deed of merit dost thou enjoy this reward?
By what holy living, by what self-control, by what deed of merit dost thou rejoice in heaven’s company?
How didst thou come by this dazzling power and this beauty? By what deed of merit dost thou illumine all the quarters? I ask thee, deva, tell me of what karma this is the fruit.
And the deva, thus questioned by Maudgalydyana himself, in reply thus made answer to the elder — so have I heard.
I dwelt in Kapilavastu, the chief city of the Sdkyans, with its cluster of high buildings and castles, and many a strong gateway.
In the home of the Sdkyans’ chief, crowded with horses, elephants and chariots, with its gates of firm bolts and panels, and pinnacles of lizards’ heads.’
In this well-built, populous city, I was the steed of iuddhodana’s son, and was born the same time as he.
And when the Best of Men left home and took to a wan-derer’s life, then did he speak and utter a most perfect speech.
And as soon as I heard this speech, thrilled and stirred, I obediently carried the Supreme of Men.
We came to a land of strangers, and at sunrise he left me and Chandaka and went on his way unheeding.
With my tongue I licked his feet with their tawny nails, and I wept as, looking up, I saw the Supreme of Men going away.
At the thought that no longer should I see the renowned son of the Sdkyans, cruel pangs assailed me, and I resolved to die.
And in virtue of that, I now dwell in this mansion that is most excellent, thronged with fair women, and filled with pinnacled buildings.
If, sir, you should go into the presence of the Sdkyan lion, greet the Supreme of Men in Kanthaka’s name.
And I, too, would love to salute the Supreme of Men. Verily, good is it to behold such mighty seers.
’Tis thus that I won the radiance of this life, its glory and its strength, this magic power, and this divine company.
As a reward for my holy life, my self-restraint, and self-control, I’ve got such magic power as this, unfailing and more than human.
As for the fair karma that I stored up of yore, I am now enjoying the fruit of it.
All the joys that are dear to the mind are now my lot. Devas pay me worship, and I am honoured of them.
Set your hearts on him who is outstanding among those deserving of offerings. Thus it is seen that a fair karma was accumulated by one who was merely a horse.
Here ends the exposition of Kanthaka in the Mahavastu-Avadāna.
Then, in the confines of the forest retreat, the Śuddhāvāsa devas created a hunter garbed in yellow. And the Bodhisattva saw him.
Then did he see in the forest retreat a hunter clothed in yellow. He went up to him and said,
“Take my two robes of Benares cloth and give me your yellow garb.” The hunter took the two robes of Benares cloth and gave him his yellow garb.
And when he had taken the suit of yellow cloth he became glad and elated, and he said, “This, now, is the excellent, prudent way for me to win the uttermost good.”
The Bodhisattva entered the forest where dharma was taught, the retreat of the seer Vasistha. And when Vasistha the seer saw the Bodhisattva he wondered who he might be. Was he a man, a deva, Sakra, or Brahma that, with the radiance of his body, he should flood this grove of penance? All the young brāhman students, when they saw the Bodhisattva, hurriedly ran each to his own hut, fetched fruits of various kinds and drink, and then went to meet the Bodhisattva.
There he saw the aged, the greatly wise, the best of seers, named Vasistha after his clan, and went up to him.
He saw him with matted hair like a flame ruddy amid dark smoke, seated calmly like the windless ocean.
The Sdkyan hero, whose self was the dharma, appeared before the sage end, hidden to enter, went into his retreat.
When the sage, profound as ocean and mighty as the Himalayas, saw the son of the Sdkyan king, he wondered
Who this might he, glorious of form, dazzling more than the lightning’s flash, all golden, gleaming like a smokeless, blazing fire.
Broadchested was he, with mighty arms, and admirable hands and fingers; compact was his belly, slender his figure; his carriage that of an antelope, and his hips were prom-inent.’
He was like a pillar of gold, and his eyes flashed like a hull’s. His bust was like that of a tiger, his feet and hands like the lotus.
His body was bright with the marks won by the virtues of a hundred lives, as the moon is bright among the stars.
There were no befitting bright ornaments on his limbs; these characteristics alone adorned the body of the great-souled one.
As the true son of Meru’s circle moved on stately as an elephant, the earth suddenly re-echoed to the tread of his feet.
With his tender, deep and resonant voice, he was capable of ordering effectively all the three worlds.
“By all these secondary and principal characteristics which I have enumerated, he is marked as the supreme lord of all beings in the three worlds.
“With the radiance that flows from his entire body he fills all this grove of penance like the rising sun.
“Endowed as he is with the eighty minor characteristics and the thirty-two marks of excellence, this dazzling young man is like Sanatkumdra.”
The great seer went up to the young man so endowed with all the marks, the most charming of all beings, saying “I’ll question him.”
“Young man,” said he, "thou art like a Gandharva, like the moon, like an offspring of a deva. Why and with what purpose art thou come to this grove of penance?”
He, the king’s son, the son of all that is, replied in words that were concerned with truth, but gentle, and affectionate in tone,
“I am a scion of Iksvdku’s family, the son of King ^Suddhodana. But I have left the world and renounced the kingdom, intent on release.
“For I saw the world oppressed by many ills, birth, disease, old age, and other ills, and so I left home for the sake of release.
“Where everything knows no becoming, where everything ceases, where everything is stopped, that region do I seek.”
When this had been spoken, then did the greatly wise, magnanimous and truthful seer reply to the prince of speakers, the son of the Sdkyans’ king, “thou that art greatly blessed with such conduct, with such behaviour that has won the marks of excellence, and with wisdom, there is nothing that thou wilt not attain to.”
Then the Bodhisattva went to Vesali and attached himself to Arada Kalama. But perceiving that his was not the way of deliverance, he left him and went to Rājagṛiha.
He who was covered with the fair marks of excellence went to Rājagṛiha, and, living in a mountain fastness in Magadha, went about for alms.
3remya, king of Magadha, from his terrace saw him. He was gladdened at the sight, and said to his ministers,
“Sirs, behold him who is covered with the fair marks of excellence. Tall and stately is he, but looks before him no farther than a plough’s length.
“Thoughtful, with his uplifted gaze, he is not born of an ignoble family. Let royal messengers follow on his trail to see to what abode he goes.”
And the messengers so enjoined followed behind on his trail to see whither the monk would go, to what home he would make his way.
When he had completed his round for alms, the sage left the town. He made for Pdndava, and there would his abode be found.
Understanding that he had come to his home, one of the messengers went in after him, and another quickly went back and told the king.
“Your majesty, “said he,” the monk is on Pdndava, east-wards from here. He is seated at the foot of a tree, calm and composed.
“He is lithe as a panther, bright as a tiger on a mountain ridge, like a lion in a mountain fastness — a mighty lion, king of beasts, is he.”
Thereupon the king hurriedly spoke to his ministers,” Quickly make the way clear. We go to see the Best of Men.”
And the royal servants of high rank and renown quickly cleared the way, saying, “The king himself is coming this way.”
The royal servants of high rank and renown came and reported to the king, “Sire,” said they, “the way to Pdndava is clear.”
Then the king set out with his fourfold army, accompanied by his friends and ministers and escorted by a crowd of his kinsfolk.
He alighted from his chariot, and went onwards onfoot. The king approached the Bodhisattva alone, greeted him cour-teously, sat down opposite him and thus addressed him:
“Happy art thou. I offer thee a kingdom with an army of cavalry. You can enjoy riches. I ask thee, tell me who are thy people.”
The Bodhisattva replied:—
“king, my country is on the slopes of the Himalayas. Endowed with wealth and strength, I dwelt among the Kosalas. I am an Adityan by clan and a Sdkyan by family.
“But I went away from my home, going not to seek pleas-ures but to renounce them and leave my rich home.”
[The king said:]
“So be it, then. Go thou on to gain release. And when thou hast won enlightenment, then come hither again. Teach me the dharma, Gotama, that hearkening to it I may pass on to heaven.”
The Bodisattva rephed:
“So, surely, your majesty, shall it come to pass. I shall gain enlightenment, of that I have no doubt. And when I have gained it, I shall return here, and teach you the dharma. This I promise you.”
When the Bodhisattva was with Udraka Ramaputra, he perceived that his was not the way of deliverance. So he left him and came to Gaya. And on Mount Gayasirsa the three similitudes appeared to him. Thence he went to Uruvilva, which he entered in quest of alms. Kāśyapa Purana had also come thither for alms.
Putting aside all hindrances, listen all ye with attentive mind and hear how the glorious Bodhisattva resorted to the haunts of former BuddhasJ
Having gone to live the religious life with Ardda and Udraka and not finding satisfaction in their retreat, he went on towards the south, to the Ivuud resorted to by former Conquerors.
Begging for alms on the way, he, bright as an ornament of gold, reached Uruvilvd. In course of time, he came to the house of a village overseer which was crowded with men and women.
The village overseer had a daughter named Sujdtd, who was accomplished and well brought up. And when she saw the prince, she was stirred by the passion of love.
She shed tears as she stood before him reverently and respectfully, and she spoke to the prince, saying,” Noble sir, depart not to-day.
“thou whose face is like the full moon, do not leave this place utterly and for ever. My eyes can nsver have enough of gazing upon thee, valiant one.
“thou that art lovely and brave, hearing the beautiful marks and wearing fine jewels, why dost thou pass on when my heart is utterly blind with unrequited love?”
Then she heard the voices of female devas in the sky say-ing “Verily, he is the son of King Suddhodana from Kapilavastu.”
But she, eager to have him in sight, ran out of the village and lauded his many virtues, telling how the noble man was exiled from kith and kin.
A crowd of women with her wept, and followed after him whose beauty was golden. And she piteously bewailed him who was going to roam the forest.
“Fortunate,” said she, " will the wild beasts and their herds be, and the devas, the lords of the woods, who will behold the valiant man roaming the glades with the gait of a lordly swan.
“With limbs like delicate flowers, and feet sheer jewels the colour of the lotus leaf, how wilt thou walk over difficult ground tangled with”kMSdi-grass and leaves?
“Thou wast brought up on savoury dainty foods, thy body thrived on divers fine essences. How wilt thou live on a diet of roots and fruits and leaves in the forest with its tumbling mountain streams?
“Having been wont to sleep on a bed with feet of ivory and gold, with fine coverlets, and strewn with flowers, how wilt thou live on a ground strewn with kusa-^mss and leaves?
“noble man, in thy home thou wast wont to listen to the music of drum and labour, but now wilt thou hear the harsh, dreadful and roaring snort of the angry elephant.
“Mayst thou flnd a spot well furnished with roots and leaves and fruits, and a haunt of beasts that are gentle. forest-wanderer, may the rock not torment thee when thou art thirsty and hungry.
“When thou art scorched by summer’s heat mayst thou find an embowered grove with a spring of water, And when it is cold in thy mountain caverns, may there be a cloudless sun.
“May Rdksasas, Yaksas and serpents guard thy body, the delicate body of the offspring of devas, which delighteth heart and eye more than stars and moon.”
But he came to the lower slopes of the Vindhyas, like a noble elephant desiring the lotus. Listen to the description of this variegated grove of penance in the fair forest.
Here are creeping plants with scarlet shoots in a glade of young and beautiful blossoming trees. Here they are burnt by a forest deva, there broken by an elephant’s tread.
Here is a tree adorned with inaccessible fruits hanging among the dense, impenetrable foliage; there an ancient hollowed tree, its root covered over with the thick brushwood of the forest.
Here, my men, is the rare beauty of the lotus; there the forest is laved by a mountain stream, and there the hermit’s retreat echoes all around to the songs of cuckoos, parrots and peacocks.
Here are jungles overgrown with grass and pitted with holes [ ];^ there are the red stalks of reeds; here
are wild deer, yak oxen, and buffaloes, and here and there troops of tigers and lions.
Here are divers creeping plants with scarlet shoots clinging to young trees, like women asleep, tired after a walk in their pleasaunce.
Here are the budded tops of the red amaranth clearly burgeoning into flowers, like the slumbrous eyes of women waking from their sleep.
Here, stirred by a gentle breeze, the branches of various bright flowering trees caress one another like women in play.
Here, the swaying forest branches in bloom bend under the weight of their burden, like calf-hearing cows with the weight of their bellies.’
Here are flowering kimsuka trees, in a row in the forest, like desirable large-eyed women, with upper garments of saffron, in their teacher’s house.
Here is a flowery spot covered with freshly-blown flowers, like a newly wedded bride lying at her ease, decked out in clusters of jewels.
Here are creepers with prickly thorns, bearing the marks of the hoofs of deer, buffalo and boar, and soaked by the blood of beasts slain by the mountaineer’s arrow.
Here a herd of elephants on the ground, with housings of white cloth; there boars, though able to ward off men, fall down slain by tigers and lions.
Here is the chatter of Rdk^asas, and the fearful cries of Pijdcas and Kumbhdndas; there by night the talk of Guhyakas is borne on the breeze.
Here by night the clouds rumble and the beasts of prey rejoice; there fear-inspiring things assume many a form.
Here in this forest of trees does he abide who yearns for the welfare of the whole world and who rejoices in the great respect he exacts from wild beasts and from Rdksasas.
A marvel was it, then, that the lord of animals, the choicest of beings, should seek the welfare of all creation equally with his own.
[For he said], “Even though I have to endure the ills of all men for a measureless kalpa, while seeking the release of them one by one, I shall lead across all beings. On this I am resolved.”
Then, when the choice being had lived a life of austerity in the forest for six years to secure the fading away of his karma, he came to recognise that the way he was on was not the way of release.
He gets the thought,” The way to enlightenment will prove to he the one I perceived of yore when, in the rose-apple garden of the Sdkyan king, I practised the first meditation.’
“But, weak and frail as I am, with my blood dried up and my flesh shrivelled, I cannot win through to enlighten-ment. So let me now once more take some nourishment.”
The forest goddess said to him, “Do not eat, lest thy glory fade. We will restore strength to your limbs.”
Then he thought, “Everywhere am I known as one who has fasted continually. If I have my strength restored by these goddesses, then it will all be a deceit.”
Dismayed by these cozening words, he said, “No more of that” and rebuffed the goddesses. Then he partook of vetch, beans, peas and soup of molasses.
Gradually he built up his body’s strength and vigour, and seeking food as he went, he made a good journey to Uruvilvd.
Then she who had in previous births been his mother, Sujdtd by name, who was accomplished and well brought up, stood at the foot of a banyan-tree, " bearing some sweet milk-rice.
“holy man,” saids he, "why is thy body so lean and worn out?" And she offered the milk-rice to the king’s son, commending it.
The royal seer thought, “This sweet milk-rice is well made,” and the king’s son said to her, " With what object do you give me this gift?”
She who had hem the mother of this pure being in a hun-dred births sweetly replied to him, " It is my wish. Let me have it so.
“On the lower slopes of the Himalayas there is a city called Kapilavastu, which is renowned far and wide.
“A prince of that city, the son of the Sdkyan Suddhodana has left his people, renounced his kingdom, and gone into the forest.
“For six years he has been a wanderer in the wild and fear-ful forest of penance. By this gift to him my vow is fulfilled.’
“May my purpose prosper through the life of austerity which the excellent man seeks. May I, too, go along that way with the most excellent Great Man.”
Thereupon a celestial voice came out of the sky saying, " Sujdtd, this is he, the wise man sprung from the Sdkyan royal house.
” Terrible austerities of varioui kinds, and hard to accomplish, which dried up his blood and his flesh, did he go through in the forest of penance.
“But now he has abjured those useless practices, and is marching on towards that fair tree where former perfect Buddhas attained the incomparable enlightenment.”
Then Sujdtd wept for joy, and trembling raised her joined hands to the Valiant Man and said to him,
“I have seen, lotus-eyed one, that thou hast arisen from thy grim austerities in the terrible forest, and seeing this, my heart which had been stricken with grief feels joy again.
“It is six years since the beds I have slept in have brought me ease, for I was tormented by the arrow of grief as I thought of thy austerities.
“But now the whole kingdom, thy people, thy father, thy loved ones and thy aunt will be glad and joyful when they hear that thy penance is over.
“In the city of Kapila the houses will resound to the music of a hundred instruments, with throngs of men and women laughing, beside themselves with joy.
“Partake of this sweet milk-rice and become the destroyer of the conduit that formerly irrigated existence, and attain immortality, the griefless state, in a grove in the king’s domain.”
The Light ofmen declared to her,” For five hundred births you were my mother. In some future time you will he a Pratyekabuddha, vowed to a Conqueror’s life.”
Here ends the prediction made to Sujata in the Mahāvastu-Avadāna.
Then the Bodhisattva, having finished his alms round, left the village of Senapati in Univilva, with his bowl full of cakes of various kinds. But Kāśyapa Piirana left with his bowl containing only leavings of food. The Bodhisattva asked him,”Venerable Kāśyapa, have you received any alms?" And Kāśyapa replied to the Bodhisattva in a verse:—
Praskandaka, Baldkalpa, Ujjangala and Jangala, in these wicked villages I received not a single piece of alms.
The Bodhisattva replied to Kāśyapa Purana in verse:—
Praskandaka, Baldkalpa, Ujjangala and Jangala, by these kind villages, see, my bowl is loaded.
When the Bodhisattva, against the wishes of his sobbing and weeping parents left home, King Suddhodana sent out men with instructions to bring him constantly daily tidings of the prince. Therefore news of him came to the king, when the prince went to Anomiya to the retreat of the seer Vasistha; when he left the retreat of the seer Vasistha and went to Vesali; when he joined Arada Kalama at Vesali; when he left Vesali and went to Rājagṛiha; when he joined Udaka Ramaputra at Rājagṛiha; when he was offered bounteous wealth by Sreniya Bimbisara; when he left Rājagṛiha and went to Mount Gaya-^irsa; when he left Mount Gaya^irsa and went to the wood on the Uruvilva bank of the Nairaiijana; when he was practis-ing his harsh austerities in the wood at Uruvilva; and when he strove his striving — on all these occasions news came to him.”’
When the Bodhisattva was practising the” breath-holding meditation^“and to his great discomfort had stopped inhaling and exhaling through his nostrils and through the inner passages of both ears, those men said among themselves,” The prince is dead, for he neither exhales nor inhales. “And they came to Kapilavastu and told King Suddhodana.” Your majesty, “said they,” the prince is dead. “But the king did not believe it, and he asked the men,” How do you know that the prince is dead? “They replied,” Your majesty, the prince is dead as a result of his severe austerities and meagre diet. He no longer inhales and exhales, but lies like a log of wood. So we thought that, as the prince neither inhaled nor exhaled and his body was lean and frail, he was dead.”
Then King Suddhodana said to himself, “Such honour was paid to the prince by thousands of devas when he came down to his mother’s womb, and when he moved in the womb; in such a wonderful manner was he bom in the Lumbini grove, and as soon as he was bom he took seven strides over the ground, surveyed the quarters of the world, laughed a loud laugh and uttered the words, “I am foremost in the world, the best, the most excellent, to be worshipped of devas and men”; such strange marvels were seen at his birth, for this inanimate earth quaked and thousands of devas worshipped him; and such good fortune attended his leaving home, that a Great Man like this cannot be short-lived. It can be that the prince will prove to be immersed in calm concentration, just as he was on a former occasion before he had gone forth as a recluse, when he sat cross-legged in the cool shade of the rose-apple tree. It is because of this that the men conclude that the prince is dead. “Then he said to the men,”Go to the prince. He is not dead, but is immersed in calm concentra-tion. And bring me tidings of the prince daily.”
So they went again to Uruvilva, entered the forest of penance and saw the prince in good health, breathing again and come out of his concentration. And they marvelled at the under-standing of King Suddhodana.
The monks heard of this incident when the Exalted One had set rolling the noble wheel of dharma, and they asked him, “How was it, Lord, that, when King Suddhodana heard from these men in reply to his question that the prince was dead, he would not believe? “The Exalted One replied,” Indeed, monks, that was not the first time that King Suddhodana hearing that I was dead did not believe. There was another occasion also when, hearing that I was dead, he did not believe. “The monks asked,”Was there another occasion, Lord? “The Exalted One replied,” Yes, monks, there was another occasion.”
Once upon a time, monks, long ago, in the city of Benares in the province of Kasi, there was a certain brāhman. For forty-eight years he had lived a chaste life of celibacy and had learnt the Vedas by heart. And when he had thus lived a chaste life of celibacy for forty-eight years and learnt the Vedas by heart, he said, “It is not right for one to be without offspring in this world. “So he took a wife and begat a child. Then he said to himself,” I have enjoyed the sensual pleasures of men. Now it is time for me to take up the life of a recluse.” The brāhman acquainted his wife with this, saying, “Good wife, I tell you that I intend taking to the religious life.” She replied, “Who will take care of our brāhman son? Who will take care of me? If you are bent on taking up the religious life, I, too, will take up the religious life. I, too, will live a life of austerity. I, too, will live a life of chastity. Just as you will live a life of austerity, so will I do also.” The brāhman replied, ”So be it. Do you, too, take up the religious life.” And so they left Benares.
In the Himalayas there was a retreat called Sahaiijani. There a great seer named Gautama dwelt, with a company of five hundred. He had mastered the four meditations and attained the five super-knowledges.
Now the brāhman accompanied by the brāhmani went to the retreat Sahaiijani and lived the religious life with the seer Gautama. And the brāhmani also took up the religious life. Then not far from that retreat he constructed another retreat and built a hut of straw and leaves. The recluse Paraga also built a hut of straw apart. And so they lived in that retreat, after the manner of brāhman recluses, in endeavour, applica-tion and exertion. They experienced the meditations and super-knowledges; mastered the four meditations and attained the five super-knowledges. They became blessed, given to severe mortifications and living a holy life. When the seer brought in any kind of roots or fruits, such as kodrava, sydmaka, millet, hemp, prdsddika, green vegetables, or radish, he shared them with Paraga, who had already become pregnant. (When the child was born) they asked each other “What name shall we give to this child?” And they said “This child is swarthy of complexion, so let his name be Syamaka.” Then the parents gave the name Syamaka to the child.
The child was brought up there in the retreat. In due time as the child grew up and was able to walk he played about with the young animals. Blessed seers are kindly disposed and wild beasts and birds stand in no fear of them. And that hermitage was graced by thousands of wild beasts and birds. When the young of the wild animals sucked their mothers’ teats, then did Syamaka likewise suck a wild animal’s teat. Whatever animal he associated with, that animal would suckle him like her own offspring.
Thus Syamaka, the seer’s child, grew up in that retreat along with the young beasts and birds. Wherever the young beasts and birds went, thither did Syamaka, the seer’s son, go with them. And the young beasts and birds loved to play with the seer’s son. When the seer’s son was lying in the hut, then many young beasts and birds of various kinds came to lie down at the door of the hut until Syamaka, the seer’s son, should come out. Then they would run about the hermitage. Syamaka loved to play with the beasts and birds in the hermitage and the beasts and birds loved to play with Syamaka. And when the seer’s son was lying down an5Avhere in the hermitage the young of the beasts, the beasts themselves, and the birds would sit down to watch over him. When the young beasts and the birds wanted to run off they would arouse Syamaka, the seer’s son, with their snouts and beaks. And so the seer’s son grew up in the hermitage with the young beasts and birds.
When the seer’s son had grown up he was clothed and covered with the skins of wild animals. Whatever kinds of roots or fruits there were in the hermitage, kodrava, syamaka, cinnaka, millet, hemp, prdsddika, vegetables and radish, he fetched and brought them to his parents. He brought them water and wood and constructed huts of grass and leaves. He scoured and swept the hermitage. He attended to his parents with the greatest respect. He would first serve his mother and father and only then would he himself eat. From the time that the seer’s son reached years of discretion he never took food himself before giving some to his parents. Time passed agreeably, desirably, pleasantly, happily, with the seer’s son waiting on his parents.
Now as they went on living in that hermitage the parents grew old, frail of body, blind, and had to be led by others. They were unable to make provision of food, nor go for water, nor enter their huts of leaves and grass. But Syamaka the seer’s son went on tending his parents when they were advanced in years, old, weak and blind, with every useful service. He lived following the path of the ten virtues. The seer’s son was gracious, pleasing of aspect, serene because of his good karma, 2, thoughtful of his parents, living the chaste life of celibacy, observing strict austerity, content with a soHtary bed and chair, blessed and dear to devas, Nagas, Yaksas, Raksasas, piśācas, Kumbhandas, Kinnaras and Kinnaris, wild beasts and birds, dear, in fact, to all creatures. Wherever the seer’s son went to gather roots or leaves or flowers or fruits, he was always accompanied by beasts and birds, devas and Nagas, Kinnaras and Kinnaris.
One day he took his pitcher and, attended by beasts and birds, devas and Nagas, Kinnaras and Kinnaris, went to a mountain stream to fetch water. There he filled his pitcher.
Now the king of Ka^i, named Peliyaksa, who was powerful, possessing great wealth and many beasts of burdens, was out hunting and chasing a deer on a horse swift as the wind. He outstripped his army and no one else had reached that spot. As the Exalted One says in the Dharmapada:
The way of the wild beasts is the wood, the air that of the birds?-Dharma is the way of the Vibhdgtyas, and Nirvana that of the arhans.
The deer was lost there in the forest glade. There in the forest glade the king heard the noise of Syama the seer as he was carrying his pitcher of water from the mountain stream. And he reflected,” That is the noise made by the deer. No men move about in this forest. " So he shot an arrow in the direction of the noise made by the seer Syama as he was carry-ing the pitcher of water. And the arrow pierced the heart of the young seer and poisoned him. The beasts and birds hearing the whirr of the poisoned arrow and scenting him who was shooting by sound, fled in all directions.
Syama the seer put down his pitcher on the river bank and cried piteously. “Deer and boars,” he said, " are slain for their flesh; lions, tigers and leopards for their skins; yaks for their bushy tails; elephants for their tusks; and partridges and pheasants are killed to provide delicacies. But as for me, no use can be made of my flesh, nor of my skin, hair and teeth. For what purpose then are we three, inoffensive, innocent and guiltless as we are, thus killed by one arrow? Ah, what blazing injustice!
While the young seer Syama thus lamented, the king of Kasi came to the spot and saw the blessed young seer, in his garb of hide and bark and with his hair matted, as he wailed and wept. When the king saw that he had shot the young seer, he was frightened and terrified lest the seer, with an impreca-tion, should reduce him, his city and his province to ashes. He therefore dismounted from his horse and, prostrating him-self before the young seer, said to him, “Lord, it was in ignorance that I shot that arrow, for I thought that I was shooting at a deer. I crave your reverence’s pardon. Those tear-drops that fall to the ground will burn the whole of Jambuidvipa, how much more foolish men like me?^ But why your reverence says that by one arrow three persons were killed, that I do not understand. Your reverence is but one person, not three. How is it that three persons are killed by this one arrow?”
The young seer replied, “Your majesty, my parents are old, advanced in years, frail of body and blind, though they are holy and blessed, worthy of offerings in this world and in the world of devas. But they are dependent on others and I was their attendant. I always gave them their share of food first, and then I ate myself. I did everything that had to do with the care of them. And now there is none at all to look after them. Therefore, when I perish, they, too, perish. With me dead, there is no life for them. It is for this reason that I say that by that one arrow three people were killed.”
The king of Ka§i said to the illustrious young seer Syama, “Quite unwittingly I shot you in the heart with a sharp poisoned arrow, and now I know that you have no chance of life. But let that pass. I make you a promise and will faith-fully keep it. I will leave my prosperous and rich kingdom, and go and look after your venerable parents. As you did care for them, so will I care for them.”
The young seer replied, “Your majesty, because of that the sting of grief has been withdrawn from my heart. As you have made this promise, treat my venerable parents in accordance with your vow. O mighty ruler, great merit will then be yours. Your majesty, as you have undertaken to serve and tend these blessed ones, take this pitcher of water and go along this foot-path to my parents’ retreat. Greet them for me, and say to them, The illustrious Syama greets you. Your only son is dead, but you must not grieve nor weep for him. He who is bom into this world of life must inevitably die; it is impossible to abide in it permanently. Neither weeping nor mourning for him can ensure his escape from the results of the deeds he has himself committed. Death is not peculiar to me alone; it is the lot of every creature. Therefore, grieve not nor mourn for me. There must needs come parting and separation from all dear and loved ones.’ Your majesty, as you have vowed to do by my venerable parents, so do.”
Having thus instructed him, the young seer succumbed and died. When the king saw that the young seer was dead, he cried and wailed. Then, drying his tears, he took the pitcher of water and went to the hermitage along the footpath pointed out to him by the illustrious Syamaka.
As soon as the king of Kasi left, the illustrious Syamaka was surrounded by hundreds and thousands of beasts and birds, by devas, Nagas, Yaksas, Kinnaras, Kinnaris, and other crea-tures. And when they had gathered round the young seer, they made a great lamentation and raised a great shout. “Now,” said they, “let the evil-doer who brought harm to you who were innocent, blameless and harmless, go from dark-ness to darkness, from ways of woe to ways of woe.” The whole forest, all the mountain streams, and the hermitage re-echoed to the shout of these creatures and were filled with the cries of the beasts and birds.
When the parents of the illustrious Syamaka heard these creatures and the beasts and birds they fell to thinking. “What,” said they, “is happening to-day? Never before have we heard such shouts from these creatures, nor such cries from the beasts and birds. May it not be that the illustrious Syamaka has been hurt by a lion, or a tiger, or by some other beast of prey? What are these omens? How our hearts are disquieted! How our eyes well with tears!” And ill at ease in body and mind, they thought about the illustrious Syamaka.
The king of Kasi reached the hermitage, whence hundreds of beasts and birds, raising cries of terror, fled. The seers were still more terrified. The king made his horse fast to the branch of a tree and, carrying the pitcher of water, approached the parents of the illustrious Syamaka. “I greet you, sir,” said he. With joy they asked him, “Who are you?” The king replied,” Sir, I am the king of Kasi, named Peliyaksa. I doubt, sir, whether there is much comfort here in this grove of penance which is haunted by beasts of prey and unfrequented by men. Does it produce roots and fruits? Are kodrava, iydmaka and vegetables easily procured? Does the body know no sickness? Has the body no contacts with gnats, mosquitoes, and snakes? “They replied,” Your majesty, of a truth we dwell in comfort here in the forest, though it is haunted by beasts of prey and is unfrequented by men. In this retreat, roots and leaves and fruits are obtained without diificulty. The body knows no sickness and has no contacts with gnats, mosquitoes and snakes. Can it be, now, that your citizens and provincials enjoy happy and inviolate peace in your palace, among your princes and ministers, in your army, in your treasure house and granaries? Do not hostile kings molest you? Does the deva send rain in due season? Do your crops prosper? Is your kingdom peaceful, well-suppHed with food, and secure? “The king replied,” Of a truth, sir, my people enjoy happy and inviolate peace in the palace, among my princes and ministers, in my army, in my treasure-house and granaries. Hostile kings do not molest me. The deva sends rain in due season and the crops prosper. My kingdom is peaceful, well-supplied with food, and secure.”
Then they said, “Your majesty, pray be seated on these chairs until the illustrious Syamaka, who has gone to fetch water, returns. He will bring you fruit and water.”
When the seers had thus spoken, the king burst into tears. They asked him, “Why does your majesty weep?” The king replied, “Sir, the illustrious Syamaka who, you say, will come and offer me fruit and water, is dead. He handed me this pitcher of water and sent you his greetings and a message, saying, ‘You must not grieve nor weep for me. Nothing is gained by him who is grieved and wept for. Everyone who is bom must inevitably die. Death is not peculiar to me alone; it is the lot of every creature to die and pass away. And there is no escape from the results of the deeds a man has himself committed.”
Then they asked, “Your majesty, how did the illustrious gyamaka come by his death?” The king replied, “I was out hunting, and chasing a deer on a horse swift as the wind. I came to a place close to the water where the illustrious Syamaka was filling his pitcher. And there, in a thicket of the forest, I lost the deer. I heard the sound of the illustrious Syamaka carrying his pitcher, and I said to myself, ‘There is the deer moving in the water.’ Hearing the noise of its movement, I shot a poisoned arrow in the direction of the noise. The arrow struck the heart of the illustrious Syamaka, and the young seer died.”
When they heard the king they cried, sobbed and wailed with tear-stained faces. “Your majesty,” said they, “deer and boars are slain for their flesh; lions, tigers and leopards for their skins; elephants for their tusks, and partridges and pheasants to provide delicacies. But as for us, neither our flesh, nor our skins, nor our hair, nor our teeth are of any use. So why are we three harmless, innocent and inoffensive people killed thus by one arrow?”
The king of Kasi fell at the feet of the seers and craved for-giveness. “Sir,” said he, “these tears of yours that fall to the ground will bum the whole of Jambudvīpa, how much more foolish men like me?^ I will abandon my kingdom, my people and my kinsfolk and come to serve you. Just as the illustrious Syamaka waited on you, so will I wait on you.”
Then they said, “We are blind and have lost our sight. We cannot go to that place without a guide. Let your majesty lead us to the place where the illustrious Syamaka lies. By means of an incantation we will restore the young seer to life, and by means of an incantation we will destroy the poison that was intended for the deer.”
The king reflected,” How blessed these seers must be, that they have the power to restore him to Hfe. “Then he said,” I will lead you sir, to where the illustrious Syamaka is.”
They put their hands on the king’s shoulder and thus went to the place. Paraga, the mother of the illustrious Syamaka, clasped the seer’s head to her bosom, wiped his mouth with her hand, and vented her grief in varied cries and lamentation. “Bereft of the illustrious Syamaka,” said she, “the hermitage will be desolate, the goddess of the wood will go away wailing piteously, and so will the beasts and birds, when they fail to see the illustrious Syamaka, wail piteously and leave the hermitage.”
The seer said, “Paraga, do not weep, nor grieve. What does it avail him that he is wept and grieved for? Now we have observed stern austerity and have lived a life of chastity. We have the power to restore him with an incantation. Let us pronounce that incantation, destroy the poison and restore him to life.” So they destroyed the poison by means of an incantation, saying, “Son, as you did never harbour unjust thoughts of others, but were kind-hearted to all creatures, so let this poison which is in you be destroyed. Son, as you never took food yourself before giving some to your parents, so let this poison which is in you be destroyed. Son, as you always guarded your parents virtuously and sincerely, so let this poison which is in you be destroyed.” Then the young seer, through the power of his parents and the influence of the in-cantation and in virtue of his own well-spent life, stood up yawning, like a man rising from his bed.
The Exalted One said, "It may be again, monks, that you will think that at that time and on that occasion the young seer Syamaka was somebody else. You must not think so. And why? I, monks, at that time and on that occasion was the young seer named Syamaka. You may think, too, that the seer who was the father of Syamaka, was somebody else. King Suddhodana here was at that time and on that occasion the father of Syamaka. You may think that at that time and on that occasion the mother of Syamaka, who was named Paraga, was somebody else. But she was Queen Maya here.
You may think that the king of Kasi, named PeHyaksa, was somebody else. You must not think so. And why? The elder Ananda here at that time and on that occasion was the king of Ka^i named Peliyaksa. Then, too, monks, did King guddhodana, on hearing of me that I was dead, refuse to be-lieve, but said, O king, the illustrious Syamaka is not dead, but has merely been made insensible by the poison. Do you but lead us to the place, and we will with an incantation des-troy the poison and restore the illustrious Syamaka to life.’ And now, also, has king Suddhodana, on hearing of me that I was dead, refused to believe.”
Here ends the preliminary version of the Jataka of Syamaka.
I shall telP of a former life of the virtuous Exalted One, transcendental, yet of infinite glory in the world, the saviour of the world.
It is not possible for anyone to surpass the whole life of the Bodhisattva in the world of men, of devas and of Gandharvas. For the Dasabala is invincible.
As far as memory can recall the Tathsigatas as they lived their various lives bestowing compassion on the world with love and pity,
I shall set forth the good life of the Exalted One as he went on accumulating merit during a hundred-thousand kalpas. Give respectful attention.
At that time the Exalted One, endowed with wisdom, came to life in a perfectly pure ascetic family of brāhman recluses.
His parents were old and blind, and it was for their sakes that the Transcendental One came to birth.
Of wholly faultless body was he, possessing magic power, gentle, and having large eyes. Now his name at that time was Sydma.
Whatever man or deva beheld the wondrous young seer could not have his fill of contemplating his perfect beauty and virtue.
The merit which a Bodhisattva pursues and attains, that was the pure meritorious dharma in conformity with which he lived.
He himself lived the faultless, stainless and pure holy life, which is hard of achievement by the lazy} and also urged others to strive after it.
He was a hero who tended his parents and devoutly cared for them. He lived a life of holiness, observing his vow of chastity.
And this was a resolve he made for the sake of his dear and beloved parents, saying,” Verily, I must not be remiss, for they are blind and have to be led by others.
And to his parents then the Bodhisattva said, “Let it not be so; you must not be anxious as long as I am here to attend to you.”
Then Krisna, clothed in bark, said to him, " Let not this sin be yours. Let not creatures be terrified at you as you wander away from the path.
“Let the king of beasts and the mighty elephant stray in quest of gory flesh, but do not let creatures be terrified of you.”
With the young animals he dwelt in the pleasant retreats. Like an animal the young seer dwelt with the animals in the forest.
And while he thus dwelt in that retrat, in calm and self-control and renunciation, and out of kindliness and pity feeling compassion for the world,
There came on the scene the king of Kdsi, a mighty and powerful lord of men, who terrified the beasts and birds in the retreat.
Within the forest the king espied troops of deer, and when he had seen them, he hurriedly drew his bow andflxed an arrow.
He chased the deer, borne on a horse swift as the wind, a horse wholly excellent, with its mane flying as it raced along.
Just then the young seer, having come there with his pitcher to fetch water, had gone down to the stream which flowed from the hills, while the beasts and birds were affrighted.
And the king, in great fury pursuing the deer with his bow drawn, did not in his fury perceive the young seer.
He fixed" a sharp arrow to his bow, aiming it at the deer, but hit Sydma instead, and he, friendly though he was, fell stricken by the poison-smeared shaft.
And when he was struck he cried out, " By whom am I, inoffensive as I am, and my mother and father, all three of us, thus struck by one arrow? Again does injustice blaze forth.
“Elephants are slain for their tusks and deer for their flesh; yaks for their bushy tails and leopards for their skins.
“But as for me, I have no tusks, nor hide, nor hair, nor flesh. Why then should we, inoffensive as we are, be shot?”
When he heard these words the king went up to the young seer and sought to appease him and craved his forgiveness, saying, " Lord, I shot you quite unwittingly.
“This arrow was not flxed and aimed at you. I was quite unaware that you were struck. So grant me pardon for thus unwittingly doing you harm.
“And as for your lamenting that three people were shot by this one arrow , explain this to me, holy man, tell me the meaning of it.”
Then the Bodhisattva, feeling pity for his dear and beloved parents, spoke these words in reply:—
“Long have my old and aged mother and father lived the holy life. And I was their guide and stay in their blindness.
“I shall fall down to hell for that I have slain a harmless seer. For those who have slain such men cannot evade the hells.
“And your tear-drops, the tear-drops of a being of extreme purity, will burn the whole world. How much more foolish men like me?
“What I say is the truth. If by my death life could be yours, I would sacrifice my breath of life. But that is not possible.
“So, glorious one, I make you a promise, and do you believe me. For truth, when it is established in this world of life, is the highest good.
“I shall give up my rich kingdom and renounce my women and my pleasures, and go and gather roots and leaves and tend your venerable parents.”
The Bodhisattva said to him, " most excellent king, by saying those words you have removed the bitter burning arrow of my grief.
“So now take this pitcher of water, go to our hermitage along this footpath and speak to my parents in my name.
“Greet my mother and my father once more for me, and say to them, ‘Your son is dead and has sent you this greeting.
“‘And he says that you must in no wise grieve for him and that he who is wept and grieved for gains nothing thereby. Everyone born in the world of life must inevitably die.
“‘For this is the order of things. Man’s life does not last long, and death is the end for rich and poor alike.
“‘Nor is it possible to evade the results of deeds committed by oneself. Both pleasure and pain alike befall him who moves in the cycle of rebirth.
“Have I not heard learned men speak of, and do I not know myself, the instability of the impermanent and feeble compounded elements which condition life?
“‘I am not afraid of death, and a thing like this is no ill for me. This salutary lesson have I learnt, that death is no wise avoidable in the world.’
“This was the grief that stung me, that my blind and aged parents should be destitute and suffer great sorrow. But this concern of mine is over now that I have heard you.
” Then do you, who bring prosperity to Kdsi, take heed that you have made a promise to 3ydma. By that promise you will see to the care of my venerable parents.
“Wise men extol this serving of the old and weak as a thing of great profit. For, king, three results issue from it,
“Merit there will be, and glory and fame, and the root of virtue. Go, king, ask their commands and serve them.”
“So be it,” said he, when he had heard this, disconsolately wiping his tears. And when he saw that Sydma was dead, the king of Kdsi set out.
And as soon as the king of Kdii had gone, many herds of beasts and flocks of birds, and devas gathered round Sydma.
When they saw him lying insensible where he had fallen on the river-bank, they cried and said,
“Now may he who designed this wicked deed against you who were sinless, go from darkness into darkness, from ways of woe to ways of woe.”
The cry of these creatures echoed in the air and over the earth, the winds blew it onwards. In apprehension, the seer exclaimed, "Alas, what is wrong.
“I fear lest harm has come to the young seer, since I hear so many piteous cries like these and repeated sounds of wailing.
“The winds bear evil tidings. There is a dire note in the cries of the birds. My heart leaps from its wonted place, and my whole body is ill at ease.”
While these anxious thoughts passed through his mind, he who was named Peliya^a came to the hermitage. Then were the birds and beasts scared.
Terrified they fled in all directions. The devas perceiving them seized with fear were still more terrified themselves when they saw the unexpected sight.
For no human or demon ever came anywhere to these regions. And the crowds of beasts and birds were never struck with fear when they saw the young seer.
Without a doubt, thought they, it must be a great, fearsome and terrible being at the sight of which the herds of beasts and flocks of birds are scared.
When the king had found them he went up to the mother and the father who were disquieted at the absence of their son, and, his murderer though he was, he addressed them with sweet words.
They replied, “Welcome to you, whence do you come? Or whose messenger are you? We are blind, bereft of sight, and Sydma has gone to fetch water.”
The king said, “I, who am named Peliyaksa, had gone out of the city of Kdsi with my host to hunt, and was pursuing a deer in the chase.”
“Most excellent king, “said they,” does the deva send you rain in due season and make your crops to grow? “He replied” My palace is free from sickness, and so are my princes and my troops.
“In my cities and my provinces there is peace, and my subjects are loyal. My enemies do not thrive, and all my treasure goes on increasing.
“In my provinces just protection for recluses and brdhmans is fostered and never fails, and with reverence I bestow my gifts on them.
“In this forest of yours, too, infested though it be by robbers, tigers and many a beast of prey, none, like creatures who have strayed from the right way, do you harm.
“Abundance of flowers and fruits and plenty of syamaka and herbs can be easily gathered. And the body knows but little sickness.”
“Our lad,” replied they, “has not gone far, so pray sit down on this bed of leaves which belongs to him who is good and righteous and exceeding gracious of heart.”
Then the king, weeping, spoke out the word that to that family of ascetics was as poison, calamitous and life-destroying.
“The holy, righteous and just young seer of whom you speak has just now died. He sent you his greetings, saying,
“That you were in no wise to grieve, for there is no profit in being wept and grieved for; everyone horn in the world of life must inevitably die .”
When they heard this calamitous, distressing and un-welcome news, they said, “By speaking so you have, of a truth, put a stop to our lives.”
He replied, " This affair was due to indiscretion. Since I committed this misdeed unwittingly, so, good people, forgive me.
“Besides, I have come hither to hear the burden which the young seer bore, and I shall serve you, good people.”
The mother of him who had the rich complexion of the blue lotus wept, disregarding the words her dear son had already smilingly spoken.
“Ah, my dear and lovely Sydma, “she cried,” association with another, because I have lost you, will sooner consume my heart as the fire burns dry grass and wood.
“‘Now I know that this hermitage is empty, frightful, fearful and without joy, bereft as it is of him who was good and righteous, the noble seer.
“Since verily he was all our strength, our delight, and in him we had peace, then there could be for me a more acceptable misfortune than one like this.
“I suppose the various and manifold austerities we prac-tised were defective, and the result is that now we are bereft of our dear son.”
They went on distressing and wearying themselves still more, by weeping and grieving and calling to mind the hundred good qualities of their good and righteous son.
To the king of Kdii they spoke, and begged him, “Lead us thither. For we are blind and sightless, and we cannot go by ourselves.”
He replied, “I will lead you to the place where the young seer lies. For surely young was he of life when he was laid low by the poison.”’
The king of Kdsi, going by the way he had come, before long came to the place where the young seer was.
When his mother found him lying insensible where he had fallen on the river-bank, she wept, and caressed his pearly mouth with her hand, saying,
“dear and beloved son of poor and destitute parents, the kinsman of those who have no {other) kindred. How, my darling, were you hurt?
“The devas of the forest were truly of no help, since, when they saw Sydma among the demons, a tiny body though he was, they did not protect the darling.
“Now do the beasts and birds of the hermitage, failing to see the illustrious Sydma, their joy, most piteously wail.”
“But we have lived a chaste life and for long refrained from sexual intercourse. We will pronounce a spell, and by it we will destroy the poison.
“As, beautiful Sydma, your heart did never cling to sin, so is this poison in you destroyed. By this spell rise up.
“As you virtuously, constantly and sincerely protected your parents, so is this poison in you destroyed. By this spell rise up.
“As in you there was nothing to lead to further existence, no pride, nor intoxication, nor hypocrisy, so is this poison in you destroyed. By this spell rise up.”
Then he rose up yawning, the poison within him gone, through the power of his parents and of his own well-spent life.
When the king saw him raised by that spell he shuddered to the roots of his hair. He fell down at his feet and craved forgiveness.
The Bodhisattva said to him, " May you he blessed in your chariots, your army, your queen, your cities, villages and provinces.
“Behold, you who are the stay of Kdsi, what the result of reverence shown to mother and father is, and how the poison was dispelled by the power of my own good conduct.
“Those who have parents should render them obedience, respect and reverence, if they would go to heaven.
“Honour your mother and father by bringing them all the jewels here in fambudvtpa. One should not oppose one’s parents. So, king, your parents will not oppose you.
“Have compassion on them as the ancient teachers of the world. These divine people should be honoured as devas; those who honour their parents know no sorrow.”
She who was the mother at that time is now Maya. The father of the Exalted One at that time is now King Suddhodana.
He who because of his great power was raised up by that spell was the Bodhisattva , for the Exalted One was then Sydma.
He who was the king at that time was Ananda, a relative and a servitor of the Exalted One during many thousand lives.
The latter was not yet perfect Buddha nor had the former broken his bonds. But even then the result of the Exalted One’s dharma in one of his former lives was real.
Here ends the Syama-Jataka.
The Bodhisattva was living a life of hardship in the forest of penance near Uruvilva. He kept to a diet of jujube for eighteen months, subsisting on one jujube fruit a day. He kept to a diet of sesame for eighteen months, subsisting on one sesame seed a day. He kept to a diet of rice for eighteen months, subsisting on one grain of rice a day. For eighteen months he maintained a complete fast.
One jujube fruit was his meal, one sesame seed, and one grain of rice. For wherever a perfect Buddha’s knowledge may be, it is not in a vigorous body
Wholly like a shrivelled creeper did his body become, and his jaw like a buffalo’s hoof in diameter.
His ribs became like the old and withered rafters within {a buildingY — so much was the great Sage’s body emaciated by his austerities.
As a long plait of hair curves this way and that, so did his spine and neck curve this way and that.
His eyes looked out like stars reflected in a pool of water; his breathing was deep like the bellows of a smith. As an autumn gourd plucked when unripe shrivels, so did the head of the Great Sage begin to shrivel.
Controlled of body was the great hero, paying no heed to thought of self, as he carried on with his grim austerities for the sake of all creatures.
Even though one used every word there is in speaking, it would not be possible to relate what hardships the Hero went through after he had seen men in misery.
As a bird cannot reach the limit of the sky, and as the water in the sea is an immeasureable mighty mass,
So is it not possible, even with every word there is, to tell the limits of the virtues of the Lights of the World, the Buddhas, the kinsmen of the sun.
His unanointed skin clung to his back. All his limbs collapsed; there was no strength left in him.
When he sought to grasp the front of his body, it was his back that he held in his grasp; when the Seer tried to stand up he precipitately fell forwards.
When the four devas saw the weak body of the Hero, they exclaimed, “The Seer is dead; there is no strength left in him.”
While the Pre-eminent of men was practising such grim austerities, the worlds of devas, A suras and men were seized with wonder.
When King Suddhodana heard from the men whom he questioned of the grim austerities which the prince was under-going, he, Mahaprajapati the Gotamid, Yasodhara, and all the kingdom of Sakya were filled with longing that now at last the prince would quietly abandon them. Yasodhara, too, reflected: “It is not right nor fitting that, while a noble son is suffering, living a hard life, lying on a couch of grass and subsisting on coarse fare, I should be eating royal food in the royal palace, drinking royal drinks, wearing royal clothes and having royal beds made for me. Let me now then live on scanty fare, wear common clothes, and have my bed made of straw. " So she ate scanty fare, wore common clothes and had her bed made of straw.
When the Exalted one, after setting rolling the noble wheel of dharma, was staying at Rājagṛiha with a company of thirteen and a half hundred monks, King Suddhodana sent Chandaka and Kalodayin to him with a message, saying,” The Exalted One has shown compassion to devas and men; let him also show it to his kindred. Whatever the Exalted One tells you, that do.”
They left Kapilavastu and came to Rājagṛiha. Going up to the Exalted One, they imparted to him the exhortation of King Suddhodana and all his family. And the Exalted One, with his sense of due time, season and occasion, knew that the time season and occasion were come for visiting his native place. The Exalted One spoke to Chandaka and Kalodayin, asking them, “Will you take up the religious life?” They replied, “We were bidden by King Suddhodana to do whatever the Exalted One tells us.” And though they saw neither there nor elsewhere any yellow robes which they could put on when taking up the religious life, they consented and said to the Exalted One,” Lord, we will take up the religious life.”
The Exalted One then pronounced over them the formula of ordination of ‘Come, monks,’ saying to them, ‘Come, monks, Chandaka and Kalodayin, and live the religious life under the Tathāgata". And when the formula of “Come, monks” had been pronounced over them, every mark, emblem, safeguard and usage of a layman disappeared from their persons, and there came to view three cloaks; a bowl was brought, their hair became fixed of its own accord, and their way of deportment established — ^in short, the admission and ordination of the venerable Chandaka and Kalodayin as monks was exactly that of monks who had been ordained a hundred years.
The venerable Udayin said to the Exalted-One, “Lord, Yasodhara was passionately devoted to the Exalted One. While the Exalted One was living a hard life in the forest of penance, Yasodhara, too, was living on scanty fare, wearing common clothes, giving up her royal beds, and making herself beds of straw.” The monks asked the Exalted One, “How, Lord, was it that Yasodhara was devoted to the Exalted One?” The Exalted One replied, “Monks, that was not the first time that Yasodhara was devoted to me. She was devoted to me on another occasion also.” The monks asked, “Was there another occasion, Lord?” The Exalted One replied, “Yes monks.”
Once upon a time, monks, long ago, in a certain forest there lived a deer named Siriprabha, who was comely, handsome, well-built of body, with red hooves and legs and shining eyes. He had charge of a herd of five hundred deer. And this king of deer had a chief queen who was passionately devoted and attached to him; not for an instant was she separated from him.
There was a certain hunter named Nilaka who set snares for the deer in that part of the forest. As Siriprabha, accom-panied by that great herd of deer was roaming in that part of the forest, he was caught. And all the deer and does, on seeing their king caught, fled. But this one doe, being devoted and attached to the king, stayed behind and did not run away.
The doe addressed Siriprabha in verse:—
Make valiant effort to escape, Siriprahha, make a valiant effort, king of deer, before that hunter comes who set the snare. Rend these snares of leather, I shall have no joy apart from you.
Then, monks, Siriprabha, the king of deer, repHed to the doe in verse:—
I am making a valiant effort to escape, hut I cannot, and fall hack violently to the ground. These stout thongs of leather cut my feet.
Good dame, you will find delight with another lord in pleasant glades and hills and woods.
And, monks, the doe replied to the king of deer in verse:—
With you indeed I shall enjoy pleasant glades and hills and woods, hut in another life.
When he heard them wailing and lamenting, the wicked, hard-hearted himter came on the scene.
When the king of deer saw from afar the hunter coming, black of complexion, with white teeth, red eyes, like a cannibal, in dark-blue garb, he again addressed the doe in verse:—
Lo, here comes the hunter, a black man dressed in blue, who will rend my skin and flesh, and slay me.
But when the hunter was near, the doe went up to him and addressed him in verse:—
Spread the leaves, hunter, and draw your knife. Slay me first, then do violence to the king of deer.
But, monks, this reflection occurred to the hunter, “The deer ran away when they saw me far off, and disappeared, but this doe, on the other hand, utterly without fear, sacrificed herself and came to meet me. She was not afraid, nor did she run away.” And the hunter was amazed and filled with wonder at seeing the behaviour of the doe. “What a doe this is,” said he. “We men have not the virtues of creatures like these. It is not they, who have such magnanimity, such fortitude, such gratitude and such devotion, that are beasts, although they gather food with their mouths. We are the beasts, who attack such a magnanimous deer and do it harm. Not so. I shall rescue this deer from the snare.” And the hunter addressed the doe in verse:—
I have neither heard nor seen a deer speaking like a human. Be at ease, lady, I set free the noble deer for you.
Thus Siriprabha, the king of deer, who had been caught in a snare, was set free by the hunter. Then when she had seen the king of deer set free, the doe, enraptured, joyful, glad and happy addressed the hunter in verse:—
“hunter, may you and all your folk rejoice, as I this day rejoice on seeing the great deer set free.”
The Exalted One, the Master, calling to mind a former abode of his, a former existence, relatedthis Jdtaka to his monks.
The Exalted One explained this tale with reference to the skandhas, the dhatus, the ayatanas and the at man. When of yore I lived in one of my lives which had no begin-ning or end, I was Siriprabha, and Yasodhard the doe. Ananda was the hunter. Thus understand this Jdtaka.
Thus, with old age, fear and grief cast away, he related to his monks this birth of his, his boundless great suffering, his faring up and down in the past.
Here ends the Jataka of Siriprabha the deer.’
Now while the Bodhisattva was living his life of austerity in the forest of penance near Uruvilva, on the banks of the river Nairaiijana, wicked Mara approached him and said, “What wilt thou gain by this striving?^ Go and live at home. Thou wilt become a universal king. Perform the great sacrifices, the horse-sacrifice, the human sacrifice, the” throwing of the peg, " the “house-unbarred”, the “red-lotus” and the “white-lotus” sacrifices. If thou wilt have performed these sacrifices, when thou diest thou wilt rejoice in heaven and wilt beget great merit. Striving is difficult and hard to surmount. To live a life of chastity means the loss of blameless merit.” The Bodhisattva replied, “I have no use for deeds of merit, thou wicked one.”
Seeing these pleasant woods and forest thickets near Uruvilvd, I strove the striving. When I had come to th end of my striving for the attainment of the uttermost good, Namuci came along speaking words of commiseration.
“Thou art lean,” said he, " haggard of look, and death is near to thee. Stop thy great striving, or else thou hast no hope of life.
“Life is the greatest good for thee, for by living thou canst perform deeds of merit. Do these meritorious deeds, so that when dead thou wilt not sorrow.
“By living a brāhman’s life and tending the sacrificial fire, thou wilt beget unending merit. But what wilt thou achieve by this striving?
“Hope is far from striving, which is a difj^cult task and hard to surmount.” These were the words Mara spoke in the presence of the Bodhisattva.
Then the Bodhisattva replied, and said to Mara, “Thou son of darkness, thou wicked one, I have not come hither in quest of merit.
“I have no use, Mara, for the tiniest of merits. Why Mara, dost thou not speak to those who have use of merits?
“I do not think that I am immortal, for life has death as its end. Relying on my holy life, I shall go thither whence there is no return.
” The wind can dry up the streams of the rivers; why may I not dry up my blood by my resolute exertion?
“The body dries up, and its gall, phlegm and humour; let the flesh and blood also presently waste away.
“While the flesh is failing the mind becomes more tranquil; there come to be greater mindfulness, zeal and concentration.” He who lives thus and has reached the highest plane is not this broken body; look rather at the purity of his being.
“I have will, zeal, and wisdom. I see none in the world who could keep me from my striving.
“That luxury is destructive of life.
I am disgusted with life at home.
“Therefore, keeping mindful, self-possessed and free of attachment [ ]
“Now here I am, having by my struggle made the minds of others to grow, and having by my strength pierced the jungle of passions I have achieved what is to be achieved.”
“From beneath the hodhi-tree, before I yet had won my immortal state, I saw Mdra’s mailed hosts approaching with their banners flying.
” (And I said), I shall advance to the fight; I shall not retreat to manoeuvre for position. " By and by I will repel this host.
“Thy first army is called desire, and the second dis-content;^ the third is called hunger and thirst, and the fourth craving,
“The fifth is called sloth and torpor, and the sixth fear;^ the seventh is doubt, and the eighth is pride. Then there are greed, and falsely won praise, esteem and renown,
“This is Namuci’s mailed and bannered host. Many a recluse and brāhman are seen in the thick of the fray.
“A craven does not overcome this host, even if he does he will rue it. But I will destroy it as easily as water destroys an unbaked vessel of clay
“Winning control over thy shafts, making mindfulness my good servant, living with an access of zeal, I will win over even thy own disciples.
“Foolish, stupid people give themselves to indolence, but I will go, in spite of thee, to the place where ill ceases.’”
Then, overcome with grief, Mdra’s lyre slipped from his armpit, and the disconsolate fiend forthwith vanished from sight.
When the Bodhisattva, dismayed at the thought of this dehberate falsehood, shrinking from such a deHberate falsehood, had rebuffed the devas by saying” Enough of that, “and had taken some pleasant and appetizing food, then the fine group of five disciples left him in disgust, saying,” The recluse Gotama has lapsed from his concentration, become re-miss, and is once more taking a quantity of appetizing food.”
And during the six years that the Bodhisattva was living his life of hardship Mara was ever at his back seeking and watching for a chance to tempt him. But though he pursued him closely for six years, he did not get a chance, did not get an oppor-tunity, and did not get access to him, and in disgust he went away.
Him, whom Mara at no tims could overcome any more than the winds can overcome the Himalayas, him, the repeller of death, do the worlds of devas and men adore.
The monks asked the Exalted One, “Did the Exalted One live a life of hardship from a desire for release?” The Exalted One replied, “That was not the first time, monks, that I lived a life of hardship from a desire for release.” The monks asked, “Was there another occasion. Lord?” The Exalted One re-plied, “Yes, monks, there was.”
Once upon a time, monks, long ago, in the city of Benares, in the province of Ka^i, a fowler used to catch birds in the forests with nets and snares. Shutting them up in cages, he fed them with corn and water, and when he had made them plump he sold them at a good price.
In this way a certain bird was caught and confined in a cage. Now this bird was sagacious, and saw how the birds which had been put in the cage before it had been fed and fattened, and then bought by somebody and taken out of the cage. The sagacious bird understood that the fowler did not give them com and water from a desire for their welfare, but from a desire for his own profit, and that when they were fattened they were sold at a good price.
“So,” said the bird, “I shall so act that no one will buy and no one will pay any attention to me and choose me. I’ll take just as much food as will keep me from dying but will not make me fat.” The bird thus ate so much food and drank so much water as did not fatten it but still kept it from dying.
A man who bought birds came along, and that bird was standing behind the door of its cage. The bird fancier put his hand into the cage and felt the bird all over, but did not find much flesh on it. He weighed it and found that it was not heavy. So he took the other birds, which were fat and heavy, to his home, and left it behind, thinking that the bird was lean and sick and that no one would take it. The fowler, too, saw this, and said, “It must be that this bird is sick. But if this sick bird is set at liberty, it will eat more com and drink more water. Then when it is fattened, it can be sold. I must see to it that this bird does not infect the other birds with sickness. I will take it out of its cage and keep it out. It will get separate com and separate water, and the moment it is fat enough it will be sold.”
The sagacious bird, too, won the fowler’s confidence. When he opened the door of the cage to give the birds com or water, the bird would enter the cage even without his knowing it. And also when he was absent it would enter the cage of itself. When it wished to get out of the cage it would hop out itself. No one stopped it because it was considered to be a sick bird.
Now as it hopped in and out of its open cage in the manner of a weak bird, people paid no heed to it, regarding it as a sick bird. And when it reaHsed that the fowlers trusted it, it started to take more com and drink more water, so that it could escape and fly far away. So when it became sure that it was time for it to escape, it rose up in the air, and, hovering above its cage, spoke this verse to the other birds.
The unreflecting man does not attain distinction. See how by distinction oftJiought I am freed from my prison.
And when the bird had recited this verse, it flew away from the fowler’s place and returned to the forest.
The Exalted One said, " It may be again, monks, that you will think that at that time and on that occasion the sagacious bird was somebody else. You must not think so. And why? I, monks, at that time and on that occasion, was the sagacious bird. You will think that at that time and on that occasion the fowler was somebody else. You must not think so. And why? Wicked Mara at that time and on that occasion was the fowler. Then also did I practise austerities from a desire to be released from the cage of Mara the fowler.
Here ends the Sakuntaka-Jataka.
The monks said to the Exalted One,” By means of his unique intelligence the Exalted One, when he was a bird, escaped after he had fallen into the hands, into the power, and into the cage of Mara. “The Exalted One replied,” On another occasion, also, did I, by means of my unique intelligence escape after I had fallen into the hands, the power, and the basket of Mara. “The monks asked,” Was there another occasion. Lord? “The Exalted One replied,” Yes, monks.”
Once upon a time, monks, long ago, near the city of Benares, in the province of Kasi, there was a river called Paripatrika. On its bank was a field belonging to a florist . Now it happened on a time that the florist came to the field to pick flowers. With his basket full of flowers for making into wreaths he hurried off in the direction of the village.
Just then a tortoise came out of the water and started eating cow-dung not far away from the florist. It was seen by the florist, who reflected, “This tortoise will make me to-day a fine pot-full.” So putting his basket of flowers on one side he caught the tortoise and put it in his basket.
But then the tortoise spoke to him in a human voice, saying, “Look, I am plastered with mud, so be careful that the mud will not spoil your flowers. Wash me in the water, therefore, then put me in the basket. In that way the flowers will not be spoilt.” The florist looked at it, and said, “This, truly, is a fine tortoise. I’ll go round and wash it in the water, and then these flowers will not be spoilt by the mud on it.”
As soon as it was in its native element the tortoise stretched out its four limbs and its neck, and slipped out of the florist’s hands. It plunged into the river and came up again to the bank not far away and addressed the florist in verse:—
The Pdripdtri is clean, hut through delving in the earth on its hanks as hard as I could, I am covered with mud. Wash me, florist, and put me in your hasketJ
And, monks, the florist repHed to the turtle in verse:—
The king has heaped much wealth on me’, I have acquired the three precious things in abundance. There, my fine tortoise you will he happy in my basket of garlands.
But, monks, the tortoise replied in verse to the florist:—
The king may have heaped much wealth on you; you may have acquired the three precious things in abundance. You yet are talking like a drunkard; go and eat your fine tortoise in oil.
The Exalted One said, “It may be again, monks, that you will think that at that time and on that occasion that fine tortoise was somebody else. You must not think so. And why? I, monks, at that time and on that occasion was the tortoise. You may think that at that time and on that occasion the florist was somebody else. You must not think so. And why? Wicked Mara here, monks, at that time and on that occasion was the florist. Then, too, did I by my unique intelligence slip out of the florist’s hands, and now also have I escaped from the control of Mara by my unique intelligence.”
Here ends the Kacchapa-Jataka.
“Further, monks, these were not the only occasions that I escaped from his control. On another occasion, also, did I do so.” The monks asked,” Was there another occasion, Lord? “The Exalted One replied,” Yes, monks.”
Once upon a time, monks, long ago, there was a great forest near the sea-coast, a forest made beautiful by divers groves, with trees of various colours laden with flowers and fruits, including fig-trees. In this forest there was a monkey, lord of a large herd of monkeys. With this herd he lived in that forest, which was peaceful and secluded, the haunt of many hundreds of wild beasts and birds, but unfrequented by man.
Now the king of the monkeys happened to be perched on a tall, thickly branched and foliaged fig-tree, and eating figs. And a large crocodile emerged from the sea and came to the spot, and lay down on the beach. The king of the monkeys saw him, and when he had seen him he felt pity for him. “Where,” he asked himself, “can these water creatures who live in the sea get flowers and fruits? What if I were to give him figs from this tree?” So he threw down from the fig-tree some plump, ripe, lovely and luscious figs, and the crocodile ate them as they fell. The crocodile came again and again to the spot where the monkey was, and every time the monkey threw him figs from the fig-tree. The monkey and the crocodile thus grew to be fond of each other.
The crocodile’s wife, missing her husband, began to fret. “It must be,” thought she, “that my lord has taken another mistress. So he leaves me and goes to lie with her. “And she asked her husband, “Where do you lie down when you are away from me?” The crocodile replied, “Yonder, on the shore, in a place where there is a great forest. There I have a monkey friend, and with him I lie down and chat.”
Then the female crocodile thought, "As long as that monkey lives, so long will my lord go to him, and lie down and chat with him. So I’ll have that monkey killed, and then my lord will no longer go to that place. “And she lay down and pretended to be ill. The crocodile asked her,” My dear, what is the matter? What ails you? What would you like? Tell me what I can give you, just say the word. “She replied, “Sir, I have a longing for the heart of a monkey. If I get the heart of a monkey, I’ll live; if not, I’ll die.” He said to her, “Be sensible. How can a monkey be found in the sea? If you have a desire for anything living in water I’ll get it for you.” But she replied, “I have no desire for anything but for the heart of a monkey. If you wish me to live, you’ll get me that. “He tried again and again to appease her.” Be sensible, my dear, “said he,” how can a monkey be found in the sea? “She replied,” Bring me the heart of that monkey friend of yours on the sea-shore.” He said, “Be sensible. That inonkey is my comrade and friend. How can I tear his heart out?” But she repHed, “If you caimot get me the heart of the monkey I cannot go on living.”
The crocodile, being completely under the sway of his wife, said, “I live in the water, while the monkey lives on land and in the forest. Where he goes there is no way for me. How shall I manage to bring you the heart of that monkey?”
But, as the wise have said:—
Nobles have a hundred wiles, the brdhmans two hundred. The wiles of kings are a thousand; those of women without number,
The female crocodile said to him,” These monkeys feed on fruits and are very fond of them. So say to the monkey, My friend, go to the shore across the sea. There you’ll find divers trees of various kinds laden with clusters of flowers and fruits, the mango, the rose-apple, the breadfruit, the bhavya, the pdlevata, the kanaka, the tinduka, and the fig-tree. Come then, I’ll guide you, and you shall feast on these variegated fruits.’ Then when he is in your power, kill him, and bring me his heart.”
The crocodile assented, and said, “I’ll bring you the heart of that monkey. Be reassured, and do not fret any more lest you be sorry for it.”
Having thus consoled his wife the crocodile went to the place where the king of the monkeys dwelt in the forest. He was seen by the latter, who was delighted to see him, and asked him, “My friend, how is it you have been so long in coming to visit me? Had you no leisure, or were you troubled by illness?” The crocodile replied, “Friend, I had leisure, and I was not ill. But I have been on a visit to the shore across the sea.” The monkey asked him, “What was the farther shore like?” The crocodile replied, “My friend, the shore across the sea is delightful; it is adorned with thousands of varied trees laden with goodly fruits, the mango, the rose-apple, the breadfruit, the bhavya, the pdlevata, the citron, the tinduka, the piyal, the madhuka, the ksiraka and many other fruit-bearing trees, which are not to be found here. If you are willing, come, we will go there to enjoy those variegated fruits.”
Now when the monkey, who lived on fruits and was fond of them, heard of those variegated fruits, there grew up in him a desire to go to that sea-shore. And he said to the crocodile, ” As I am a land animal how can I go across the sea? “The crocodile replied, “I’ll take you across. You can get on my back, lie down there, and hold on to my head with both hands.” The monkey said, “Very well. I’ll go if you think it’s all right.” The crocodile replied, “Come down, I’ll take you.”
Then the monkey came down from the fig-tree, got on the crocodile’s back and held on with both hands to his head. And the crocodile, carrying the monkey, started to cross the sea. But he had not gone far when he shook off the monkey into the water. The monkey asked him, “Why do you shake me off into the water?” The crocodile replied, “My friend, you do not know for what purpose I have brought you. It is because my wife has a longing for a monkey’s heart. It is to get a monkey’s heart that I have brought you along. Friend, my wife will eat your heart. That is why I have brought you.”
The monkey said, “I left my coveted heart on the fig-tree so that I could cross the sea lighter and not be too heavy a burden. Therefore, since it is your task to get a monkey’s heart, let us turn back here, and then I’ll bring down the mon-key’s heart from the fig-tree and give it to you.”
The crocodile believed what the monkey had told him, and, taking him up once more, he turned back and in a short while came to the place in the forest which they had left. Then the monkey leapt from the crocodile’s back and climbed into the fig-tree. The crocodile said, “Friend, come down and bring that heart from the fig-tree with you.”
But, monks, the monkey replied to the crocodile in verse:—
You are fat and grown up, hut you have no wit. Fool, do you not know that there is nobody anywhere without a heart?
One should not disclose one’s secret purpose before one’s task is done. Clever people get to know of it, like the monkey on the sea.
None of those mangoes, rose-apples and breadfruit, which are across the sea, for me. This ripe fig is enough for me.
The Exalted One said, " It may be again, monks, that you will think that at that time and on that occasion the monkey living in the forest on the sea-shore was somebody else. You must not think so. And why? I, monks, at that time and on that occasion was the monkey living in the forest on the sea-shore.
“You may think that the crocodile in the sea at that time and on that occasion was somebody else. You must not think so. And why? Wicked Mara here at that time and on that occasion was the crocodile in the sea. Then, too, did I, after I had fallen into his hands and power, escape from his control by my unique intelligence. And now also have I got out of the control of this wicked Mara.”
Here ends the Markata-Jataka.
The monks said to the Exalted One, “See, Lord, how the wicked Mara followed closely upon the heels of the Exalted One when he abode in the forest of penance practising austeri-ties, and how he aimed at and sought an opportunity to tempt him, but, not getting the opportunity, retired in disgust.” The Exalted One replied, “Monks, that was not the first time that wicked Mara followed closely on my heels, aiming at and seek-ing an opportunity to tempt me, and, not getting it, retired in disgust.” The monks asked the Exalted One,”Was there another occasion, Lord? “The Exalted One replied,” Yes, monks.”
Once upon a time, monks, long ago, near the city of Benares, in the province of Kasi, a fowler set snares and scattered bait in the forest to catch birds. Then he went to one side and sat down where he could get a view of the snares.
In that part of the forest there was a sagacious bird who had charge of a great flock of birds. Through the unique in-telligence of its master, the flock of birds increased in number; it did not dwindle. He protected the birds from fowlers, from canddlas, from hunters, from cats and jackals, from polecats and mongoose.
Now when the fowler had gone away, that bird, roaming in that part of the forest with his great flock of birds, came to the spot where the fowler had set his snares and scattered his bait. And as they moved about the birds scented the smell of sesame, rice, kodrava and sydma^. Scenting the smell of the bait, they looked here and there. At last they saw it; they could see it there all around them.
The birds reported this to the master of the flock. “Master,” said they, “in this place there are grains of sesame, rice, kodrava and sydma, let us go and eat.” But the bird replied to them, “Do not go. This is a tract of the forest. Grain, whether of rice, kodrava or sydma does not naturally grow here. These and other grains grow in fields, not in a forest tract. Now what has happened here is that fowlers have set a snare and scattered bait in order to catch birds. Do not go near, but go wherever I go.”
The fowler had caught sight of that great flock of birds in the forest. So he moved day by day from one place to another.
Wherever he noticed the birds going, there day by day did he set his snares and scatter bait. And all the time and everywhere the bird who was master of the flock kept the birds from the snares and the bait. Thus they steered clear of the snares.
The fowler grew weary as he followed the master of the flock through the forest in order to spread his bait. Tormented by hunger and thirst, he said to himself, “Presently these birds will be caught; in a moment they will be caught; they will fall into the snares.” But the birds, following behind their master, went all round the snares, and although they saw the bait, they did not step on to the ground where there were a bait and a snare. By always walking away from the snares and bait they kept themselves safe.
The fowler, from where he stood by himself, saw the birds walking all round the snares, and he said to himself, “They will go near in the evening; they will presently be caught; in a moment they will be caught.”
So the fowler, as he pursued the flock day after day through the forest, was tormented by hunger and thirst. His mouth was dry and his lips were swollen. He was tortured by the cold when it was cold and scorched by the heat when it was hot. He was burnt by the hot winds, and every evening tired out he went home baflied, with his hands sore.
But seeing the flock of birds again he forgot his weariness, and he constantly went chasing after the flock of birds, setting snares and scattering bait. Then, when in the last month of summer he had gone into the forest in pursuit of that flock of birds and had again set his snares and scattered his bait, he went to one side and sat down where he could see his snares. The bird who was the master and guardian of the flock came with his great flock and walked all round the snares and the bait. The birds again saw the sesame and rice, and when they had seen them asked permission of their master, saying,” Let us go and feed on the sesame and rice.” But the master of the flock said, “Do not go near to them. For how can sesame and rice grow in the forest? Sesame grows in fields and rice and other grain in irrigated land. Do not go near, but keep away from the place.”
And the fowler realised how things were. “For a long time now,” said he, “I have tired myself in the forest trying to catch the birds, setting my snares and scattering bait. I have spent a long time setting snares and scattering bait in this small tract of forest. Yet at no time have those birds gone near to the snares or fed on the bait. For many a year have I tired myself, being tormented by the cold when it was cold, scorched by the heat when it was warm, buffetted by the hot winds, famished with hunger and parched with thirst. But never during so many years of my wandering about has a single bird from that great flock fallen into my hands. What trick can there be, by means of which I may catch these birds in my snares?“And he said to himself,”What now if I were to cover myself with leaves and twigs and so entice these birds into my snares?”
Then, monks, in the last month of summer, in spite of being tormented by the hot winds and suffering from hunger and thirst, the fowler covered himself with leaves and twigs, and set out to drive that big flock of birds to the place where the snares were. And, monks, those birds saw the fowler when he was some way off, moving about under the cover of the twigs of trees, and they reported this to the master of the flock, saying,” Master, here is a tree moving about round the flock.”
And thus, monks, the master of the flock addressed the birds in verse:—
In the forest I have seen asvakarna-rs, vibhitakas, karnikaras, mucilindas and ketakas. But these grow standing still. Here is a tree that moves. It cannot he a real tree; there must he something else here.
Then, monks, that fowler, tormented by the hot winds in the last month of summer, exhausted, broken and crushed, on that occasion spoke this verse:—
This is an old partridge that has come here after breaking out of its cage. He is wise to snares, goes his way and speaks like a man.
The Exalted One said, “It may be again, monks, that you will think that at that time and on that occasion the master of the flock of birds, that persuasive and sagacious bird, was somebody else. You must not think so. And why? I, monks, at that time and on that occasion was the master of the flock of birds, that persuasive and sagacious bird. You will think that the fowler was somebody else. You must not think so. Wicked Mara here, monks, at that time and on that occa-sion was that fowler. Then also did he set snares and nets for me, lay his bait, and follow closely on my heels for a long time, aiming at and seeking an opportunity to tempt me, and not getting one, retire in disgust. And then, too, when I for six years was practising austerities in the forest of penance did he follow closely on my heels, aiming at and seeking an opportunity to tempt me, and not getting one, retire in disgust.”
Here ends the Sakuntaka-Jataka.
The monks said to the Exalted One, “For the sake of a wise saying the Exalted One sacrificed flesh and blood.” The Exalted One replied,” That was not the first time that I sacri-ficed flesh and blood for the sake of a wise saying, I did so on another occasion. “The monks asked,” Was there another occasion, Lord? “The Exalted One replied,” Yes, monks.”
Once upon a time, monks, long ago, there lived in the Hima-layas a deer named Surupa. He was lovely, charming and comely, having red hoofs and antlers, jet-black eyes and dappled body. He was in charge of a herd of deer, being clever, intelligent and fortified by the root of virtue and by merit. Through the deer’s accumulation of merit the whole herd of deer lived in comfort there in the Himalayas, feeding on food of all kinds and drinking cool water, without fear or terror. Being blessed with a good leader, they could not be harmed by man or by wild beast. In cold weather the deer led his herd to the warm regions, and in hot weather to the cool. He was beloved of devas, Nagas, Yaksas, , Kinnaras, spirits of the woodland, wild beasts and other creatures.
But, monks, Sakra, lord of the devas, in order to test the deer, disguised himself as a hunter, went to the place where the king of the deer was and said to him, “I have a verse of a wise saying. If you give yourself up, then you shall hear the verse. “When he heard the hunter’s words the king of the deer was gladdened, and he said to himself, “If in return for this perishable state I can hear a wise saying, I shall have received a great benefit.” And to the hunter the king of deer said, “For the sake of that wise saying, I give myself up. Let me hear it quickly and without delay.” Sakra, lord of devas, was pleased at the deep respect for dharma shown by the king of the deer, and he said to him, “The mire and dust on the feet of good men like these is better than a mountain of gold. For the mire and dust on the feet of good men conduces to the decrease of sorrow, a mountain of gold to the increase of it.” Then Sakra, after he had thus tested the king of the deer vanished out of sight.
A hunter said to a deer named Surupa, “I have a verse of a wise saying. Give me your flesh and you shall hear me say it.”
[The deer repHed:]
If in return for this perishable flesh of mine I can hear a wise saying, I give you my flesh. Quickly speak this wise saying.
The hunter replied:
The dust on the feet of good men is better than a mountain of gold. That dust decreases sorrow; that mountain increases it}
The Exalted One said, " It may be again, monks that you will think that at that time and on that occasion, the lord of the herd of deer in the Himalayas, the persuasive and righteous deer, named Suriipa, was somebody else. You must not think so. And why? I, monks, at that time and on that occasion was the lord of the herd of deer in the Himalayas, the persuasive and righteous deer named Surupa. Then did I for the sake of a wise saying give up flesh and blood, just as I have done now.
Here ends the Jataka of Surupa, king of the deer.
Thus have I heard. On one occasion the Exalted One was staying at Rājagṛiha on Mount Gridhrakiita with a great company of five hundred monks. Once when the night was well advanced the devas Nanda, Sunanda, Sumanas, Isvara, Mahesvara and many others of the Śuddhāvāsa devas, of sur-passing beauty, irradiating the whole of Mount Gridhrakuta with their splendour, came to the Exalted One. They bowed their heads at his feet and then stood to one side, respectful and deferential, with their robes arranged over one shoulder and joined hands outstretched, thus doing homage to the Exalted One.
To the deva Nanda, thus standing on one side, came this mental reflexion: “ Well would it be if the Exalted One should now give his monks the discourse called Avalokita, which was given of yore by former Tathāgatas, Arhans and perfect Buddhas. Having heard and received it from the lips of the Exalted One, they would hold it for truth. This would be for the benefit and welfare of the multitude, out of compassion for the world, for the sake of the great multitude, for the benefit and welfare of devas and men.
The Exalted One in silence consented. Then the devas Nanda, Sunanda, Sumanas, Isvara and Mahesvara, seeing the silent consent of the Exalted One, bowed their heads at his feet, went round him three times by the right, and dis-appeared.
Then when the night was past the Exalted One came to his company of monks and sat down on his own especial seat. And when he was seated he spoke to his monks, saying, " Last night, monks, the devas Nanda, Sunanda, Sumanas, Isvara and Mahesvara, of surpassing beauty, came to the Tathāgata when the night was far spent, irradiating the whole of Mount Gridhra-kuta with their splendour. They bowed their heads at his feet, stood to one side, respectful and deferential, with their robes arranged over one shoulder, thus doing homage to the Tatha-gata. And, monks, while the deva Nanda thus stood on one side, this mental reflexion occurred to him, ‘This discours called Avalokita was given of yore by former Tathāgatas, Arhans and perfect Buddhas.’
“Then, monks, the deva Nanda said to the Tathāgata, ‘Lord, this discourse called Avalokita was given of yore by former Tathāgatas, Arhans and perfect Buddhas. Well would it be if the Exalted One also now gave it to the monks. For the monks, hearing it from the lips of the Exalted One, would hold it for truth. This would be for the benefit and welfare of the multitude, out of compassion for the world, for the sake of the great multitude, and for the benefit and well-being of devas and men/
“Out of pity, monks, the Tathāgata silently intimated his consent to the deva Nanda. Then, monks, when the devas Nanda, Sunanda, Sumanas, Isvara and Mahe^vara saw the Tathāgata silently consenting, they were thrilled, joyful, elated, dehghted, glad and happy. . They bowed their heads at his feet, went round him three times by the right, and then disappeared.”
Thereupon the monks said to the Exalted One, “Well would it be if the Exalted One related this matter to the monks, who, hearing it and receiving it from his lips, would hold it for truth.”
When this had been said, the Exalted One spoke to his monks, saying, “Listen, monks, to the discourse which is called Avalokita. Listen well, be attentive, and I shall tell it. “" Very well,” said the monks, in obedience to the Exalted One. Then the Exalted One said to his monks:—
Monks, when the Bodhisattva standing on this shore surveys the shore beyond, the antecedent conditions of the survey being actually present, devas who have great power worship the Tathāgata with the highest worship and honour him with the highest honour. And the Śuddhāvāsa devas acquire the eighteen grounds for rejoicing. What eighteen? The Śuddhāvāsa devas get a ground for rejoicing in that the Great Recluse has knowledge of his associations in his former lives. They get grounds for rejoicing in that he has knowledge of his former births f in that he attains excellence and pre-eminence in the world; in that he has the suitable birthI the lovely birth, the foremost birth, the best birth, the highest birth, the birth consequent on his former vow;^ in that he has reliance, a support and stay, and the necessary conditions;^ in that the Recluse will teach the changeless dharma, the dharma of the way out, the transcendental dharma, the unique, the bene-ficiently glorious, the profound and clear dharma, the dharma that in all respects is perfect and pure. These are the grounds for rejoicing that the Śuddhāvāsa devas have.
When, monks, the Bodhisattva from this shore surveys the shore beyond, the antecedent conditions of the survey being actually present, devas who have great power worship the Tathāgata with the highest worship and honour him with the highest honour, while the Śuddhāvāsa devas get these eighteen grounds for rejoicing. And the devas of Indra, of Brahma and of Prajapati^i get a great ground for rejoicing.
Now, monks, as long as the Bodhisattvas are not yet endowed with perfect steadfastness of deed, speech and thought, as long as they are not endowed with all attributes, so long, monks, do Bodhisattvas fail to go to or stand or sit in that spot of earth, where, when they have settled in it, they overthrow the great Yaksa, overcome his great host, cross the great flood, and achieve incomparable control over tameable men; in-comparable supremacy in the world; incomparable blessing; incomparable worthiness to receive gifts; unequalled consistency of words and deeds; unequalled endurance; unequalled good fortune; the idea of the great castes; the idea of the castes of all creatures; the idea of the origin of the great births; the idea of the origin of the births of all creatures; relief from the burden of existence; the discharge of duty; a state of heart like the earth, water, fire and air; a state of heart like catskin, like the soft kdcilinda;^ a state of heart like India’s column; accomplishment of faculties, of strength, of endurance, of wealth, of rest, of courage f con-fidence in deed, speech and thought, and in affairs in general; the accomplishment of wisdom, and, finally, they achieve the perfect mastery of all good qualities.
And, monks, from the moment that Bodhisattvas become completely endowed with complete steadfastness of deed, speech and thought, they go to that spot of earth where they settle down and destroy the great Yaksa, overthrow his great host, cross the great flood, attain incomparable control over tameable men; incomparable pre-eminence in the world; in-comparable blessing in the world; incomparable worthiness to receive gifts; incomparable perfect enlightenment; consist-ency of words and deeds and of deeds and words; unequalled endurance; unequalled good fortune; the idea of the great castes; the idea of the castes of all creatures; the idea of the origin of the great births; a state of heart like the earth , water, fire and air; the idea of the origin of the births of all creatures f relief from the burden of existence; discharge of their duty; a state of heart like catskin, like the soft kdcilinda; a state of heart like Indra’s column; accomplishment of the faculties, of strength, of endurance, of wealth, of rest and of courage; confidence in deed, speech and thought and in affairs in general; the accomplishment of wisdom, and, finally, they achieve the perfect mastery of all good qualities. That spot of earth, monks, where Bodhisattvas sit down and destroy the great Yaksa, etc., has sixteen characteristics. What sixteen? At the end of the world that spot of earth is the first of all to be burnt. At the beginning of a new world that spot of earth is the first of all to be established and stands there conspic-uous in the centre. That spot of earth, monks, is not situated in outer barbarian provinces, but in central provinces in-habited by Aryans. That spot of earth, monks, is even, with good, not bad conformation, and level like the palm of the hand. In its pools grow bright lotuses of various colours. That spot of earth, monks, is renowned, remarkable, and re-sorted to by powerful people. It is impregnable and invincible. Again, monks, in that spot of earth there is no one like wicked Mara or any of his minions going about looking for a chance to tempt people. It is favoured by devas. That spot of earth, monks, becomes spoken of as a throne in the circle of the earth. It is like a diamond. Grasses grow in that spot of earth which are four inches broad, are dark-blue and soft, like a peacock’s neck, pendulous and curling. And, monks, all who are uni-versal kings decide upon that place and no other for a monument.
Thus then, monks, that spot of earth in which Bodhisattvas settle and destroy the great Yaksa, etc., has sixteen charac-teristics.
Then, monks, when the Bodhisattva had done with practis-ing austerities at Uruvilva and had taken a drink of mead from Sujata, the village overseer’s daughter, he came to the river Nairafijana. On the banks of the river Nairafijana he cooled his limbs and drank the mead given him by Sujata, the village overseer’s daughter. He let the copper vesseP be carried away by the river, and then he prepared there a place of rest by day, and began to reflect on his course of action.
Then, monks, at night, towards daybreak, the Bodhisattva went to the river Nairanjana. Having cooled his limbs in the river Nairanjana, he set out for the bodhi-tree. On his way between the river Nairanjana and the bodhi-tvee the Bodisattva, the Great Being, saw Svastika Yavasika carr5dng a bundle of straw as a gift. The Bodhisattva, monks, approached Svastika Yavasika and asked for thestraw. And Svastika gave the straw to the Bodhisattva.
Then, monks, the Bodhisattva, carrying the bundle of straw, went on towards the bodhi-tiee, and wicked Mara did not see him go. But immediately afterwards, monks, remembrance came to wicked Mara, And when it did so, he saw the Bodhis-attva pushing on fearlessly valiant, nobly valiant, irresistibly valiant; with the valour of a Naga, of a lion, of a bull, of a swan; valiant in his supreme, most excellent, best and fitting birth; valiant in virtue of the former birth in which he had made his vow; with the valour of one who is invincible, of a sterling man, of a Great Man; pushing on to work without ceasing in the pursuit of the welfare of others, to triumph in the great fight, and to acquire unsurpassed immortality.
Then, monks, as the Bodhisattva pushed on, great and valiant, five hundred peacocks moved round him on his right as he went, and five hundred woodpeckers, five hundred herons, five hundred pheasants, five hundred cranes, five hundred full water-jars, and five hundred maidens. And, monks, this thought occurred to the Bodhisattva: “By these portents and omens I am destined to attain the unimpeded, incomparable enlightenment. “The Naga king, Kala, monks, saw the Bodhisattva pushing on fearlessly and valiantly, and seeing him said to him,” Go on, Great Recluse. Along the way thou goest did the Exalted One, the Great Recluse Krakucchanda go, and he awakened to the unsurpassed perfect enlightenment. O Great Recluse, do thou also go this way and thou shalt to-day awaken to the unsurpassed perfect enlighten-ment. The Exalted One, the Great Recluse Konakamuni also went this way, and he awakened to the unsurpassed perfect enlightenment. O Great Recluse, do thou also go this way, and thou, too, shalt to-day awaken to the unsurpassed perfect enlightenment. The Exalted One, the Great Recluse Kāśyapa also went this way, and he awakened to the unsurpassed per-fect enlightenment. O Great Recluse, do thou, too, go this way, and thou shalt to-day awaken to the unsurpassed perfect enlightenment.”
When this had been said, monks, the Bodhisattva said to Kala, the Naga king, “Thus, Kala, thus O Naga, will I to-day awaken to the unsurpassed perfect enlightenment.” Then, monks, Kala, the Naga king, addressed the Bodhisattva as he went, in appropriate and fitting verses.
As Krakucchanda went, and Kondkamuni and Kdiyapa, so goest thou, mighty hero; this day thou wilt become Buddha.
Man Supreme, from the way thou raisest thy right foot, without a doubt, mighty hero, this day thou wilt become Buddha.
From the way the earth resounds like a beaten vessel of brass, without a doubt, mighty hero, this day thou wilt be-come Buddha.
From the way my world of jet-black night is filled with radiance, without a doubt, mighty hero, this day thou wilt become Buddha.
From the way my place of rest is filled with splendour, wise one, without a doubt, mighty hero, this day thou wilt become Buddha.
From the way the winds blow and the trees sway and the birds warble, this day thou wilt become Buddha.
Such is the appearance of Buddhas, such are the bright circumstances of enlightenment /^ without a doubt, mighty hero, this day thou wilt become Buddha.
From the way the earth’s surface is covered with flowers, wise one, without a doubt, mighty hero, this day thou wilt become Buddha. A s five hundred peacocks greeted thee from the right, without a doubt, mighty hero, this day thou wilt become Buddha.
As five hundred woodpeckers greeted thee from the right, without a doubt, mighty hero, this day thou wilt become Buddha.
As five hundred pheasants greeted thee from the right, without a doubt, mighty hero, this day thou wilt become Buddha.
As five hundred herons greeted thee from the right, without a doubt, mighty hero, this day thou wilt become Buddha.
As five hundred swans greeted thee from the right, without a doubt, mighty hero, this day thou wilt become Buddha.
As five hundred cranes greeted thee from the right, without a doubt, mighty hero, this day thou wilt become Buddha.
As five hundred full jars of water greeted thee from the right, without a doubt, mighty hero, this day thou wilt become Buddha.
As five hundred maidens greeted thee from the right, without a doubt, mighty hero, this day thou wilt become Buddha.
As the two-and-thirty marks of a Great Man are found on thy body, without a doubt, mighty hero, this day thou wilt become Buddha.
Thus, monks, the Bodhisattva pushed on fearlessly valiant, nobly valiant, sincerely valiant, irresistibly valiant; with the valour of a lion, of an elephant, of a bull, of a swan; valiant in his supreme, most excellent, and best birth f valiant in virtue of his former birth in which he had made his vow;^ valiant in his fitting birth; pushing on to subdue his foes, and to win invincibility; with the valour of a sterling man, of a Great Man, to work without ceasing in the pursuit of the welfare of others, to conquer in the great fight and to
acquire unsurpassed immortality. Pushing on thus greatly valiant, he came to the bodhi-tvee. He made his bed of straw neatly in front of the bodhi-tvee. Then he went round the bodhi-tvee three times by the right, in memory of the former Buddhas.i Afterwards he sat down with his legs crossed, hold-ing his trunk erect and facing directly to the east, and set up mindfulness before his face.
Again, monks, as soon as the Bodhisattva was seated he conceived five thoughts. What five? The thought of peace, of well-being, of purity and beneficence, and the thought that that day he would awaken to the unsurpassed perfect enlighten-ment. As soon then, monks, as the Bodhisattva was seated he conceived these five thoughts.
Then, monks, wicked Mara, wretched, discomfited, consumed by the sting within him, went up to the bodhi-tvee, and, stand-ing before the Bodhisattva, at one time sang his loud song and at another waved his garment. The Bodhisattva paid no heed.
Then, monks, wicked Mara, wretched, discomfited, consumed by the sting within him, leapt towards the Bodhisattva and laughed his ten-fold laugh of derision. And how, monks, did wicked Mara, wretched, discomfited, consumed by the sting within him, laugh his ten-fold laugh of derision? By saying, “O Great Recluse, I have great magic and great power, thou wilt not, Recluse, escape from me. I have great majesty. Recluse, thou wilt not escape from me. I have great splendour, Recluse, thou wilt not escape from me. I am a mighty bull. Recluse, thou wilt not escape from me. I am a great conqueror. Recluse, thou wilt not escape from me. I have a great army, Recluse, thou wilt not escape from me. I have great strength, Recluse, thou wilt not escape from me. Thou art a human being, Recluse, while I am a deva; thou wilt not escape from me. A recluse’s body is born of a mother and father, is a heap of boiled rice and sour milk, is subject to rubbing, massag-ing, sleep, dissolution, disintegration and destruction;^ while my body. Recluse, is made of mind. Thou wilt not. Recluse, escape from me.” In this way, monks, did wicked Mara, wretched, discomfited, consumed by the sting within him, laugh his ten-fold laugh of derision.
Then, monks, the Bodhisattva, fearless, undismayed, with-out a tremor, roared at wicked Mara fourteen times. And it was in this way that the Bodhisattva, fearless, undis-mayed, without a tremor, roared at wicked Mara. “Now then, wicked Mara, I will strike thee down. As a strong wrestler a weak one, so will I strike thee down, wicked one. As a strong bull a weak one, so will I crush thee, wicked one. As an ele-phant a feeble antelope, so will I strike thee down, wicked one. As a strong wind a frail tree, so will I strike thee down, wicked one. As the rising sun overcomes all the fire-flies, so will I overcome thee, wicked one. As the rising moon overcomes all the stars, so will I overcome thee, wicked one. As Himalaya, monarch of mountains, towers for ever over all mountains, so will I tower over thee, wicked one. As the universal king Prithu vanquished the regional kings, so will I vanquish thee, wicked one. As a fine thoroughbred horse terrifies a whole herd of horses, so will I terrify thee, wicked one. As a lion, king of beasts, rends all meaner animals, so will I rend thy snare of folly. As a strong man (breaks) a weak snare, so will I bum thy snare of folly, wicked one. As fire fuel, so will I reduce thee to cinders, wicked one. As I am bound to this issue, so will I overcome thee, wicked one. As I am tied to this purpose, so will I triumph over thee, wicked one, bind, terrify, conquer and overcome thee. And then there will be no longer a sphere of life of life for thee, O wicked one.”
Thus, monks, did the Bodhisattva, fearless, undismayed, without a tremor, roar at wicked Mara fourteen times.
The monks asked the Exalted One,” See, Lord, how the house of the householder Jyotiska is blessed with such prosperity, while his wealth is out of the common. He is honoured and illustrious. He has been admitted into the Order and ordained, and has won freedom from the lusts. Lord, of what deed on the part of the householder Jyotiska is this the fruit?” The Exalted One replied:—
Once upon a time, monks, ninety-one kalpas ago, there was a king named Bandhuma. And, monks, the capital city of King Bandhuma was called Bandhumati. The description of a universal king’s city is to be applied to it in detail.
King Bandhuma, monks, had a son named Vipa^yin. Now Vipa^yin was a Bodhisattva, who went to a certain place, going forth as a wanderer from home into the homeless state, and awoke to the unsurpassed perfect enlightenment.
Once King Bandhuma sent a message to the exalt edVipa^5dn, saying, “Come, Lord, to thy native place, out of pity for me.” Then, monks, the exalted Vipasyin, on receiving the message, came to his native place accompanied by sixty-eight thousand arhans.
Now at that time and on that occasion there was in the capital city of Bandhumati a merchant, named Anangana, who was rich and wealthy, with plentiful means for a luxurious life. Somehow or other the householder Anangana heard that the exalted Vipasyin was coming with sixty-eight thousand arhans. And the thought occurred to him: “What now if I were to be the first of all to go and bow at the feet of the Exalted One?” So Anangana the householder, in a great hurry, hastened to meet the Exalted One and bow at his feet.
Anangana the householder saw the Exalted One coming when he was still some way off, gracious aw so on up to attended by his company of monks. Then Anangana the house-holder approached the Exalted One and so on up to and said to the Exalted One,” Consent, Lord, to be entertained by me for three months, thou and thy company of monks, " and so on up to (and the Exalted One) silently (intimated his consent) .
Somehow or other. King Bandhuma also, heard that the exalted Vipa^yin was coming with his great company of monks, sixty-eight thousand arhans, and so on up to “adorn the city,” and so on up to with great royal power, and so on up to he saw him, gracious, and so on up to he invited him, and so on up to “Your majesty, I have accepted the householder Anangana’s invitation to be entertained by him for three months, I and my company of monks.”
When the king heard this he fretted. “Anangana the house-holder,” said he, “without asking or obtaining permission, without showing me due respect, went to the Exalted One and extended him an invitation. That is not well.”
To the Exalted One the king said, “Let the Exalted One eat with me one day, and with him the next. “The Exalted One replied,” If Anangana consents, that may be possible. “Then the king sent a message to Anangana, and so on up to “has come.” The king said, “You have reached and come to the end of your term of life, householder, if you go against the king’s pleasure. You invited him without consulting me. You did not know that he who was coming was Vipasyin, my son. Give up the idea of entertaining for three months the Exalted One and his company of monks.” The householder rephed,” I did not mean to be disrespectful to your majesty.
Besides, your majesty has more merit than I, and, morever, I invited the Exalted One thinking that I would be doing what your majesty wished.”
Then the thought occurred to Bandhuma, “If I say, ‘Forbear, householder,’ he will not obey me; nor will the exalted Vipa^yin be pleased with me, nor will he accept my invitation.” Reflecting thus he said to the householder, "In that case I shall entertain him in turn with you. Let him be my guest one day, and yours the next. “Anangana replied,” Very well, there is no reason why that should not be managed.” And so it was arranged that the entertaining should be done by the king on one day and by Anangana the next.
Now whatever hospitality was given by the king on one day, the householder Anangana invariably improved on it the next. Then King Bandhuma spoke to his prime minister. “Chief,” said he, “the resources of Anangana the householder are greater than mine, and thus it is that he succeeds better than I at entertaining. When he sees what the king has done on one day he goes and does better the next. Therefore, chief, some-thing must be done that will hinder him from doing this.” But nothing could be done until of the three months only two days were left, the fourteenth day of the month when it was the king’s turn to entertain, and the fifteenth when it was the householder’s.
Now King Bandhuma had a park, named Munihata, which was large, spacious, cool, fragrant, pleasant and beautiful. On the last day, that is, the fourteenth, he had all this park sprinkled and swept, hung with festoons of bright cloth, fumigated with incense and strewn with heaps of flowers. For each monk a special seat worth a hundred thousand pieces was made from a sandal-wood tree. Four young attendants all decked out in finery fanned each monk with an all-white chowrie fan which had its handle of gold and silver. On one side and in front young maidens, all decked out in finery, compounded ointments from mixtures of scents worth a hundred thousand pieces. Behind, lordly elephants gaily caparisoned and covered with a net-work of gold held up pure white sunshades.
The king issued an order that throughout Bandhumati and for an area of twelve yojanas around it no one should sell sticks. “Whoever buys or sells them,” said he, “see that he is punished. Under this restriction what will the householder do? How will he cook his food under such a restriction? No one must sell and so on up to punished, and so on up to thus restricted. He will not be able to prepare his curry. Whence can the householder get lovely garden seats, and so on up to whence will he get elephants?”
When Anangana the householder heard of this turn of events, his heart pierced by the arrow of chagrin, he entered upon a sea of reflexion, and sat down. Miserably he pondered and reflected, “If in this way I cannot get wood, I still may be able to get sticks. And if I cannot get that much for preparing curry, I shall prepare other fine and exquisite dishes. Still I shall have no park of sandal-wood trees like this nor special seats like these. I shall not have four young men and four young women as attendants. And I shall have no lordly elephants.” And so he fretted.
Then because of the power of his merit, Sakra, lord of the devas came and stood before him, saying, “O householder, do not fret. Provide a meal. Get a meal ready. Everything will be forthcoming. I will make special seats. I will construct a fine and decorated pavilion.” The householder asked, “Who art thou, sir?” Sakra replied, “O householder, I am Sakra, lord of the devas.”
The householder joyfully cooked his dish over a fire of sandal-wood. He brought a bowl of ghee and sesamum oil, and, taking some out as one takes the grass hhadramusta out of water, he prepared the meal.
Sakra, lord of the devas, ordered the deva Visvakarman, saying, “Present the Exalted One and his company of monks with a great pavilion and excellent seats.” “So be it, sire,” replied Vi^vakarman, and so on up to Visvakarman obeyed.
’The deva Visvakarman constructed by magic a great pavilion and a grove of sixty-eight thousand palm-trees, the leaves, fruits and flowers of which were of silver when the trunk was of gold, and so on up to of beryl when the trunk was of ruby and so on up to he made special seats for each monk. Four devas all decked out in finery stood on the left and the right of each holding fans of peacocks’ tails. Four deva maidens all decked out in finery compounded celestial ointments the scents of which were wafted on the wind. Behind each monk an elephant like Eravana held over each an exquisite sunshade made of the seven precious stones, with its handle of beryl. And the elephant Eravana itself held a sunshade over the Exalted One. The pavilion was covered knee-deep with celestial flowers and gentle breezes blew through it. As the palm grove was stirred by the wind there arose a celestial sound, and so on up to they announced to the Exalted One that it was time for the meal, and so on up to he entered. The Exalted One sat down, and the householder sent a message to the king, saying,” Come, your majesty. To-day is the last day. Let us wait upon the Sangha together.”
The king mounted his fine carriage and set out. When he was still some way off, the king saw an entirely white elephant coming, and when he saw it, he said to himself, “No doubt the householder has had an elephant made all of white clay.” But when he arrived and entered the pavilion and saw such a varied display, he wondered that this marvel had been produced by the power of the householder’s merit.
Now a villager happened to be carrying a bowl of curds as an offering. He was asked to sell it for five hundred purdnas. The villager was perplexed when he saw this… . The villager asked, “What is the meaning of this?” They replied “The exalted Vipa^yin with sixty-eight thousand arhans is being served with food.” The villager reflected: “Rare is the appearance in the world of Tathāgatas and so on up to perfect Buddhas. What now if I myself were to wait upon the Buddha and his company of monks with this bowl of curds?” So he waited upon the whole company, asking them for all he desired.
Then King Bandhuma and Anangana the householder waited upon the Exalted One and his company of disciples with all that lavish display. And when the Exalted One had finished eating, washed his hands and put away his bowl, the house-holder expressed his vow, saying, “As I am one who has such a fullness of merit from self-sacrifice in making meritorious gifts and such a fullness of goodness may I partake of a celestial happiness that is unique, and may I win the favour of such a unique Master. May he teach me the dharma. May I understand it, and, abandoning the world, may I be free of the lusts.”
The Exalted One said,” It may be, monks, that you will think that at that time and on that occasion the merchant named Anangana was somebody else. You must not think so. This householder Jyotiska at that time and on that occasion was the householder named Anangana, and so on up to his vow has been entirely successful.”
Then wicked Mara, wretched, discomfited, consumed by the sting within him made his sixteen great lament ations. And how, monks, did wicked Mara, wretched, discomfited, consumed by the sting within him make his sixteen great lamentations? By saying, "Alas, that the Recluse should overcome me who have such great magic power. Alas, that Gotama the Recluse should overcome me who have such great influence. Alas, that Gotama the Recluse should overcome me who have such great majesty. Alas, that Gotama the Recluse should overcome me who have such great splendour. Alas, that Gotama the Recluse should overcome me who have such great courage. Alas, that Gotama the Recluse should overcome me who have such great valour. Alas, that Gotama the Recluse should overcome me who have such great fortitude. Alas, that Gotama the Recluse should overcome me who have such great strength. Alas, that Gotama the Recluse who is a mere human should overcome me who am a deva. The body of Gotama the Recluse was bom of a mother and a father, it depends on his belly, is a heap of boiled rice and sour milk and is subject to rubbing, massaging, sleep, dissolution, disintegration and destruction, while my body is made of mind; alas, that Gotama the Recluse should overcome me. All these brave and heroic perfect men do not know how to throw off their mortal coil;^ alas, that Gotama the Recluse should overcome me. Verily, just as I was thinking that to-day I should overcome Gotama the Recluse, he speedily made an end of all respect for me; alas, that Gotama the Recluse should overcome me. My army collapses; alas, that Gotama the Recluse should overcome me. My limbs fail me; alas, that Gotama the Recluse should overcome me. Vain is my exertion, agitated is my endeavour; alas, that Gotama the Recluse should overcome me. All the devas who were in my domain are now the intimate companions of Gotama the Recluse; alas, that Gotama the Recluse should overcome me.”
Thus then, monks, did wicked Mara, wretched, discomfited, consumed by the sting within him, make his sixteen great lamentations.
Then, monks, the Bodhisattva, fearless, undismayed, free from fright and terror conceived an Aryan pride for thirty-two reasons. And how, monks, did the Bodhisattva, fearless, undismayed, free from fright and terror conceive an Aryan pride for thirty-two reasons? (By being able to say)*” The Bodhisattva aspires after the great good, the perfect good, the sublime good, the pure good, the unchangeable good, the unprecedented good, the good that is a way of escape, the transcendentaP good, the imique good, the beneficent good, the future good.” (By being able to say) “There is no ease which I have not sacrificed to acquire that good, there is no ease in the transcendental world which I have not sacrificed to acquire that good; there is no suffering in the world which I have not grasped at to acquire that good; there is no pleasure in the world which I have not sacrificed to acquire that good; there is not a beautiful things in the world which I have not sacrificed to acquire that good; there is no sovereignty in the world which I have not sacrificed to acquire that good.” The Bodhisattva conceived an Aryan pride not because of a delight in sensual pleasures, but he did so, saying, “Rid of all the saṁskāras I shall attain a state beyond all the saṁskāras.” The Bodhisattva conceived an Aryan pride because he was endowed with a knowledge of former births, with the excellent birth, with the birth in which he had made his vow; because he was endowed with reliance, behaviour, support, and with the necessary conditions. The Bodhisattva conceived an Aryan pride because he could say, “My resolution is firm, and now possessed of all good qualities I shall not break this resolution as I did of yore. I am stout and steady of heart, and I shall attain that state which can be attained only by the stout and steady of heart. I am the Great Tree, of infinite intelligence, and I shall attain that state which can be attained only by one who is the Great Tree, of infinite intelligence. Again, with the highest degree of energy I shall attain the highest state; for I have the highest degree of energy. I shall reach that state on reaching which I shall do good to the great multitude.”
Thus, then, monks, did the Bodhisattva, fearless, un-dismayed, free from fright and terror, conceive an Aryan pride for thirty-two reasons.
Then, monks, the Bodhisattva, fearless, undismayed, free from fright and terror displayed his five-fold Aryan smile. And how, monks, did the Bodhisattva, fearless, undismayed, free from fright and terror display his five-fold Aryan smile? It was as follows, to wit, it was based on will, energy, mindfulness, concentration and wisdom. Thus then, monks, did the Bodhis-attva, fearless, undismayed, free from fright and terror display his five-fold Aryan smile.
Then, monks, the Bodhisattva, fearless, undismayed, free from fright and terror made the four-fold survey of an Aryan great lion. And how, monks, did the Bodhisattva, fearless, undismayed, free from fright and terror make the four-fold survey of an Aryan great lion? As follows, to wit, he surveyed, without agitation, without terror, without fear, without fright. Thus then, monks, did the Bodhisattva, fear-less, undismayed, free from fright and terror make the four-fold survey of an Aryan great lion.
Then, monks, the Bodhisattva, fearless, undismayed, free from fright and terror yawned the four-fold yawn of an Aryan great lion. And how, monks, did the Bodhisattva, fearless, undismayed, free from fright and terror yawn the four-fold yawn of an Aryan great lion? As follows, to wit, he yawned without fear, without agitation, without terror, but he did inspire terror in Mara and his host. Thus, then, monks, did the Bodhisattva, fearless, undismayed, free from fright and terror, yawn the four-fold yawn of an Aryan great lion.
Then, monks, the Bodhisattva, fearless, undismayed, free from fright and terror, coughed the cough of a great lion. And how, monks, did the Bodhisattva, fearless, undismayed, free from fright and terror cough the cough of an Aryan great lion? As follows, to wit, he coughed without fear, without agitation, without terror and without dismay. This then, monks, was the Bodhisattva’s cough of an Aryan great lion. All the people in the great system of three thousand worlds heard the noise of it. Thus then, monks, did the Bodhisattva, fearless, undismayed, without fright and terror, cough his four-fold cough of an Aryan great lion.
Then, monks, wicked Mara, wretched, discomfited, consumed by the sting within him armed his great four-fold army and advanced to the hodhi tree. Standing in front of the Bodhisattva he let out a great shout, a resounding cry.” Seize him, “cried he, “take him away, slay him, ye hosts of Mara. May it go well with you.” Then, monks, the Bodhisattva, fearless, undismayed, without fear and terror drew out his golden arm from beneath his robe, and with his webbed and jewel-like right hand, which had copper-coloured nails and a bright streak, and which was the colour of lac, was soft like cotton to the touch, and endowed with the root of virtue acquired in several koṭis of kalpas, he thrice stroked his head; thrice he stroked his couch, and thrice he stroked the ground. And as he did so, this great earth roared and echoed deeply and terribly. Just as, monks, when a great bowl of brass made in Magadha is struck with a slab of rock in a mountain cavern, a deep and terrible noise resounds and re-echoes, so, monks, did this great earth resound and re-echo deeply and terribly, when the Bodhisattva with his right hand stroked his head, his couch and the ground. And Mara’s hosts, magnificent and well-armed as they were, were frightened, terrified, shaken, and dismayed; shuddering with terror they scattered and dispersed. Their elephants, their horses, their chariots, their infantry and their chariots collapsed. Some fell on their hands, others on their heads, others on their faces, others on their backs, others on their left side, and others on their right side. And wicked Mara, wretched, discomfited, consumed by the sting within him, stood on one side deep in thought, and wrote on the ground with a cane: Gotama the Recluse will pass beyond my power.
Then, monks, the Bodhisattva, fearless, undismayed, free from fright and terror, entered and abode in the first medita-tion, which is aloof from sense desires and from sinful and evil ideas, is attended by applied and sustained thought, is born of solitude and is full of zest and ease. Suppressing applied and sustained thought, he entered and abode in the second medita-tion, which is born of concentration, is full of zest and ease, and is free from applied and sustained thought, through the mind becoming inwardly calm and one-pointed. Indifferent to the fervour of zest he abode mindful and self-possessed, and entered and abode in the third meditation, (and experienced) that ease whereof the Aryans declare, “He that is indifferent and mindful dwells at ease.” By putting away ease, by the passing away of all the happiness and misery he formerly felt, he entered and abode in the fourth meditation, which is utter purity of equanimity and mindfulness and is free of ill and ease.
’Then, monks, the Bodhisattva, fearless, undismayed, free from fright and terror, in the first watch of the night turned and applied his mind to the consideration of the insight and knowledge conferred by the deva eye. By means of the deva eye, which excels the human in clearness, he saw beings passing away and reborn, beings fair and foul, beings passing to bournes of good and to bournes of ill, beings mean and noble, all reach-ing a state in accordance with their karma. “These beings, friends,” said he, “who are guilty of misconduct in deed, speech and thought, who are slanderers of Aryans and holders of wrong views, because they have contracted the karma of heresy, for that cause and that reason, on the dissolution of the body at death are reborn in the desolate ways, in bournes of ill, in ruin, in hells. On the other hand, friends, those of good conduct in deed, speech and thought, who do not slander Aryans, who hold right views, because they have contracted the karma of right views, for that cause and that reason, on the dissolution of the body at death are reborn in heaven among the devas.”
Thus with his deva eye, excelling the human eye in clearness, he saw beings passing away and reborn, beings fair and foul, beings mean and noble, all reaching a state in accordance with their karma.
Then, monks, the Bodhisattva, fearless, undismayed, free from fright and terror, in the middle watch of the night turned and applied his mind to the memory and knowledge of his former lives. He recalled to mind many different former Hves, to wit, one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand. He recalled to mind a kalpa of the world’s dissolution, a kalpa of the world’s evolution, a kalpa of both dissolution and evolution, indeed several kalpas of dissolution, several kalpas of evolution, several kalpas of both dissolution and evolution. (He remembered thus:) "At such and such a time I was named so and so. I was of such and such an ancestry, belonging to such and such a family. I ate such and such food. I had such and such an end to my life, and I ex-perienced such and such ease and ill. " Thus did he recount his different former existences in all their details and particulars.
Then, monks, the Bodhisattva, fearless, undismayed, free from fright and terror, in the last watch of the night, towards daybreak, in the flush of dawn woke up to all that the “true man," the "Great Man," the "real man," the "heroic man," the "brave man," the "elephant man," the "lion-man," the "red-and-white lotus man," the "white-lotus man," the "noble steed of a man," the "terrible man," the "peerless driver of tameable men," the "intrepid man," the "courageous man," the "valiant man," the "beneficent man", the "ardent man," the "resolute man," the "secluded man," the Sugata, the "mindful man," the "steady man," the "intelligent man," the "wise man," has always and everywhere to know, attain, become aware of, become fully aware of; he awakened to the unsurpassed perfect enlightenment by insight gained in a momentary flash of thought. That is to say [he understood] that this is ill; this is the rise of ill; this is the cessation of ill; this is the way that leads to the cessation of ill. [He understood] that these are the āśravas; this is the uprising of the āśravas; this is the cessation of the āśravas; this is the way that leads to the cessation of the āśravas; here the āśravas are destroyed without remainder or residue; they are quelled, they fade away and vanish utterly. [He understood] that when this exists, that comes to be; when this does not exist, that does not come to be; from the arising of this, that arises; from the cessation of this, that ceases. [He understood] that as the result of ignorance the saṁskāras come to be; as the result of the saṁskāras, consciousness; as the result of consciousness, individuality; as the result of individuality, the six functions of sense; as the result of the six functions of sense, contact; as the result of contact, feeling; as the result of feeling, craving; as the result of craving, grasping; as the result of grasping, coming-to-be; as the result of coming-to-be, birth; as the result of birth, old age, death, grief, lamentation, ill, despair and tribulation. In such a way comes to be the arising of this whole great mass of ill. [But he understood also] that from the cessation of ignorance comes the cessation of the saṁskāras; from the cessation of the saṁskāras that of consciousness; from the cessation of consciousness that of individuality; from the cessation of individuality that of the six functions of sense; from the cessation of the six functions of sense that of contact; from the cessation of contact that of feeling; from the cessation of feeling that of craving; from the cessation of craving that of grasping; from the cessation of grasping that of coming-to-be; from the cessation of coming-to-be that of birth; from the cessation of birth that of old age, death, grief, lamentation, ill, despair and tribulation. In this way there comes to be cessa-tion of this whole great mass of ill. All the saṁskāras are im-permanent, ill; all things are without a self. This is the calm, the exalted, the true and the unchangeable stateI namely, the rejection of every basis of existence, the quelling of all the saṁskāras, the dissolution of phenomena, the end of craving, and passionlessness, cessation, nirvana.
Then, monks, on that occasion the Tathāgata breathed forth this solemn utterance:—
Fair is the reward of the righteous; his desire is fulfilled. Quickly does he pass to perfect peace, to nirvana.
Whatever assaults the deva hosts of Mara make against hiw} they can not put an obstacle in the way of the virtuous.
The hindrances that arise in the way of a man of deficient virtue do not arise in the way of the virtuous. The latter’s concentration becomes strong through his accumulation of merits. Whatever the virtuous man aims at, whether in the world of devas or among saintly men, he succeeds in his aim. Or if he aims at nirvana, the immoveable griefless way where all ill is quelled, he wins it.
“With little difficulty” (said the Bodhisattva), “I have, attained the uttermost enlightenment. By my knowledge and energy I have escaped ill; I have laid down my heavy burden and won omniscience. Mara is cast down, with all his host; he is reduced to cinder, come to his end; while I stand under this incomparable hodhi tree.”
For seven days while he sat on his solitary seat thousands of koṭis of devas paid him honour. Over that seat they scattered powder of the sandal-wood tree and flowers of the coral tree. Above it celestial musical instruments struck up and played. Then devas from above scattered down powder of the celestial sandal-wood tree; of the celestial aloe-wood, of the celestial kesara, of celestial tamdla. They showered down flowers of the celestial coral tree, of the celestial great coral tree, of the karkdrava, of the great karkdrava, of the rocamdna, of the great rocamdna, of the bhtsma, of the samantagandhaPoi the great samantagandha, of the manjusaka, of the great manjusaka, celestial flowers of the pdrijdtaka, flowers of gold, , of silver, of all precious jewels. There appeared in the sky thirty thousand celestial and bejewelled sunshades shading the Conqueror’s body, which was like a rock overlaid with precious stones, like a tope of gold, blessed with the root of virtue acquired in several koṭis of kalpas.
Then, monks, a large number of Śuddhāvāsa devas approached the Bodhisattva, and, having bowed at his feet, stood to one side. Reverentially and deferentially they arranged their robes over one shoulder and raised their joined hands, thus doing homage to the Tathāgata. And, monks, as they thus stood on one side the numerous Śuddhāvāsa devas roared at wicked Mara eighty times. What eighty? (They roared at him saying) “O wicked one, didst thou not consider these things and say to thyself? ‘Verily, I shall not see again anyone among devas or men renouncing Gotama the Recluse. Let me then go away in disgust with Gotama the Recluse. Here are all the devas of my domain become the intimate companions of Gotama the Recluse. Beings like him have knowledge of former lives,^" Beings like him are near to nirvana. Beings like him are endowed with radiance. Beings like him have faultless conduct. Beings like him have experi-ence of descent into the womb. Beings like him have experience of standing in the womb. Beings like him have experience of birth. Beings like him come to be bom in a (noble) family. Beings like him have the (thirty-two) marks (of a Great Man). Beings like him have the (eighty) minor characteristics. Beings like him have fulfilled their duties and are endowed with dharma. Beings like him are endowed with what is lovely. Beings like him are endowed with beauty. Beings like him receive worship and praise. Beings like him are endowed with good dispositions. Beings like him are endowed with real being. Beings like him are endowed with complete splendour. Beings like him are endowed with the right action in deed. Beings like him are endowed with the right action in speech. Beings like him are endowed with the right action in thought. Beings like him are endowed with the essence of being. Beings like him are endowed with the choicest essence. Beings like him are endowed with un-failing dharma. Beings like him have the ability to embark for the shore beyond. Beings like him are endowed with vitality. Beings like him are endowed with good behaviour. Beings like him are endowed with great compassion. Beings like him are endowed with confidence. Beings like him are endowed with great authority. Beings like him are endowed with the sovereignty of dharma. Beings like him are endowed with the great dharma. Beings like him are masters of the world. ^° Beings like him are masters of investigation of the world. Beings like him are masters of thorough investiga-tion^ of the world. Beings like him are endowed with magic power. Beings like him are endowed with conditions accessory to enlightenment. Beings like him are endowed with exer-tion. Beings like him are endowed with energy. Beings like him are endowed with mindfulness. Beings like him are endowed with concentration. Beings like him are endowed with wisdom. Beings like him are endowed with emancipation. Beings like him are endowed with the knowledge and insight of emancipation. Beings like him are endowed with readiness of speech. Beings like him are endowed with (powers of) exposition. Beings like him are endowed with (the ability to) teach the dharma. Beings like him are endowed with (the ability to) teach the faultless dharma. Beings like him are endowed with knowledge and insight. Beings like him are endowed with imperturbability. Beings like him are endowed with (powers of) protection. Beings like him have knowledge of a former birth. Beings like him have a suitable birth. Beings like him have a lovely birth. Beings like him have an excellent birth. Beings like him have a best birth. Beings like him have a pre-eminent birth. Beings like him have a former birth in which they make a vow. Beings like him are endowed with reliance. Beings like him are endowed with an accumulation (of merits). Beings like him are endowed with support. Beings like him are endowed with the conditions of enlightenment. Beings like him are endowed with the Aryan five-fold concentration. Beings like him are endowed with the Aryan great five-fold concentration. Beings like him are endowed with the Aryan five knowledges. Beings like him are endowed with the Aryan great five knowledges. Beings like him are endowed with fixity of mind. Beings like him are endowed with quietude. Beings like him secure triumph over the armies of their foes. Beings like him are endowed with self-dependence. Beings like him are endowed with the law of self-dependence. Beings like him are endowed with the excellent perfect law. Beings like him have the achievement of merit to their credit. ^ Beings like him are endowed with the excellent and perfect accomplishment of beauty. Being? like him axe endowed with beauty.
“O wicked one, these beings are not easy to overcome. Behold, O wicked one, how great this sin of thine is.”
Thus, monks, did the Śuddhāvāsa devas, standing on one side roar eighty times at wicked Mara.
The Exalted One related this when he was staying near Rājagṛiha on Mount Griddhakuta. And as the exposition was being given the hearts of the five hundred monks were quite freed of the diravas, and elated they rejoiced at the words of the Exalted One.
Here ends the siltra called Avalokila.
Thus have I heard. Once the Exalted One was staying at Ve^ali in the grove of Amrapali, with a great company of monks and a great crowd of Bodhisattvas. Then a monk, named Vi^uddhamati, rose up from his seat, and, arranging his robe over one shoulder, knelt on the ground with his right knee. He extended his joined hands in salutation to the Exalted One, and said to him,” Let the Exalted One disclose what he saw when, as a Bodhisattva, he had come to the bodhi tree and stood on the bodhi throne and, for the benefit and welfare of the whole world, made his survey. This will be for the good and happiness of mankind, will bestow compassion on the world, and will be for the sake of the great multitude, and for the good and welfare of devas and men and the Great Beings, the Bodhisattvas. The great world of dharma will be established and comfort assured.”
And on that occasion the monk Vi^uddhamati recited these verses:—
How, Light of the world, infinite, free of passion, didst thou cross the Nairanjand for the sake of all living beings?
Declare, mighty hero, Tathāgata, great seer, what portents there were as the Best of Men crossed over.
How, Light of the world, was the throne of bodhi adorned for thee? This I beseech thee to tell me, good and beneficent one.
And, Monument of the world, tell how thou didst win the supreme enlightenment, and how thou didst smite the Son of Darkness and his host.
Self-dependent, True Being, without superior, declare what thy ten powers are… .
“With the power of thy magic thou didst illumine the ten quarters of the world, O Caravan-leader, O Great Seer, honoured a hundred times over by men and gods.^° Thou dost stride like a king of swans, white as snow, pure, of Dhritarastra’s family of swans, the best of Suras whose body knows no weariness. Thou dost wander from region to region, ranging through the hosts of devas, Asuras, Nagas, Yaksas and the abodes of the gods, making their golden pillars look dull. Just as a disk of gold excels a burnt pillar so does the Master excel the whole world. Thou art a flower in bloom; thy body is studded with the marks of excellence as the sky is overlaid with stars. There is no limit to the hundreds of thousands of merits that accrue from caUing on the name of the Sugata but once. There is none equal to thee in the whole world; how much less a superior one? So dost thou light up all the ten regions all around, as the sun in the sky. Thy body, O Da^abala, freed from what is gross, is adorned with the thirty-two marks of excellence as with a coat of mail, and is bright like the moon in the month of Karttika. As thousand-rayed stars are the Master’s eighty-four followers, by whom the Exalted One’s voice, perfect in its thousand tones and endowed with five qualities, and his speech are comprehended. From the Exalted One’s mouth there breathes the scent of sandal-wood. He maintains the immeasurable, limitless and infinite Buddha-fields. He cures the barrenness of malice and folly. If all the three thousand worlds were filled with mountains of mustard seed, it might be possible, by taking them one by one, to count the seed. But it is not possible to count all the infinite, numberless creatures in the ten regions who smell and perceive the sandal-wood scent of the Exalted One. Thou art in a state of forbearance; thou art wise, unequalled, a hero with great compassion, majestic and powerful, a healer of beings, a saviour, untarnished, worthy of the offerings of those who come to thy refuge, a most eminent Conqueror, a Self-dependent One. Who can ever have enough of praising thee? So measureless is thy power. May we come to the place of imending beauty, where passion is stilled, where the heart is at peace, to the refuge, to thee the victor, the invincible. It may be possible for a traveller to reach the limit of the air and of the sea; it is not possible to reach the limit of the measure of the Conqueror’s power. So instinct with power is the perfect Buddha. I beseech thee. Lion, Lord of men, the Da^abala, the Infinite One, O hero, whose passion is stilled, explain to me in answer to my request what the heart at peace through knowledge is, and a pure world free from attachment .2
For thousands of koṭis of kalpas, for an infinite, unthink-able time, the Omniscient One, the supreme of bipeds, fared in quest of the good.
He ensued charity, morality, forbearance, and the medita-tions, and practised wisdom in former lives for many a hundred koṭis of kalpas.
The gleam of fiery gems, of flashes of lightning in the sky and of the stars became broken.
There is no deva, nor Ndga, nor Yaksa, nor Kumbhdnda, nor Rdksasa, whose body is like thine, Leader of men.
“Worshipped by Suras and Asuras, venerated, praised and revered art thou, O Great Seer, Light-bringer, Lord of bipeds, noble essence of being. Bull-man, Monument of men. The circle of hair on the forehead of the Exalted One, between his eyebrows, shines like the sun; is bright like the clear moon in the month of Karttika, when it is full. The dark-blue clear eyes of the Leader gleam like the sheen of the bright blue lotus, spotless, shining and lustrous. The teeth of the Lord of men and women, which are a joy to behold*, spotless and white, well-developed and even, like pure snow, find a fitting place in thy mouth which is clean like a fair petal, O Da^abala. The tongue of the Master, of the Leader, covered with gentle, delicate lines, and having an exquisite sense of taste, has the sheen of a young bud; it is divine, and gratifying to men. His joy-giving broad forehead, his eyebrows and his face, shine with glowing radiance like the moon. O Dasabala, the dark-blue hair on the Exalted One’s head is neatly arranged. O Sakyan Lion, thy neck gleams like a golden shell, as though dividing the body of the Conqueror. The body of the Exalted One, with its bust like a lion’s, cannot be broken up. Thou illuminest all the regions of the world. O thou whose eloquence is inimitable, O thou peerless sea (of eloquence), make us realise the maturing of our karma as thou speakest these words. The whole world does homage to thee, turned towards thee in entreaty with joined hands raised.”
When the monk Vi^uddhamati had thus spoken the Exalted One said to him, "Good is it for you, O monk, yea, good is it for you that you think that the Tathāgata should be asked this favour. Brilliant is your readiness of speech, O monk, and good is your reflection in that this occurred to you. So, too, the fruits of karma become clear for these young gentlemen who will master this exposition of the dharma. They will not fall into the power of wicked Mara. Neither human beings nor demons will have a chance (of harming) them. And why? Because these monks, these beings, on behalf of whom you ask this concerning the Bodhisattvas, the Great Beings, have laid up^° a noble root of goodness. It is for the good of all beings, monk, that you think that you should question the Tathāgata about the Bodhisattvas, the leaders of the world, who stand out among all beings pre-eminent for conduct. O monk, it is for the good of all beings that you question the Tathāgata about the Bodhisattvas, the Great Beings, leaders of the world, who are outstanding in their skill to dispel and scatter all doubt. monk, it is for the good of all beings that you question the Tathāgata about the Bodhisattvas, the Great Beings, leaders of the world, who are eminently devoted to liberality, forbear-ance, meditation and wisdom.” And on that occasion the Exalted One recited these verses:—
When I came down from Tusita, the abode of devas, and, in the form of a white six-tusked elephant, entered the womb of the king’s chief queen, then did the three thousand worlds quake.
Then did rich golden radiance light up the three thousand worlds, even the highest heaven above, when the Conqueror, self-possessed, entered the womb,
Sakra with his hundred thousands, and koṭis from Brahma’s realm came to pay him constant homage by day and by night, nor did they ever go away without being dis-missed.
A hundred thousand musical instruments played in the sky above, which was thronged by all the devas. They let fall celestial powder of sandal-wood, and others held banners and sunshades in their hands.
{TheyY showered down fair celestial flowers of the blue lotus, bees and peacocks, and golden garlands, when the Conqueror, self-possessed, entered the womb.
When the Buddha, the quintessence of being, was born the lord of devas in elation brought him an especial garment, bright, silken, and gleaming like the gold of fdmbunada.
And when the Bodhisattva stood on the ground he joyfully took seven strides and said “Lo, I will put an in-comparable end in the world to old age that brings death in its train.”
Then did the earth quake six times, and a radiance was shed in all directions around. Celestial voices sang in the sky, and eighty thousand devas appeared.
The devas showered down from the sky celestial powder of sandal-wood, golden and bright. The devas, joyful and thrilled, bestrewed the Bodhisattva with flowers of the coral-tree.
When the world’s Bodhisattva was twenty-nine years old and had reached maturity, he renounced his kingdom and the seven fair treasures, and put on the yellow robe.
The wise Bodhisattva left his home, and for six years lived a life of austerities. He entered the domain of Magadha, and there a village chieftain’s daughter saw him.
Exultantly the Bodhisattva took the golden vessel, the pitcher, which sparkled with gems, was perfectly formed and entirely beautiful, and then the Seer rinsed (his mouth) .
She tendered him strength-giving food that was exquisitely flavoured and fragrant of smell. Then greatly stirred she formed a resolution“saying,” May I become a Buddha accoutred with the {thirty-two) marks.
“Abandoning this base state of desire, may I live the pure, untarnished holy life. May I renounce the pleasures of sense, the source of ill, the root of passion, and follow after the Buddhas who have destroyed defilement and are rid of the lusts.”
And when, happy in her heart, Sendpati’s daughter had spoken these verses, she held out her joined hands in adoration of the Bodhisattva, wept and said:—
“Great gain has Bimbisdra well won, my Lord; he has gained freedom from grief and has knowledge of increase. For in his kingdom there stands to-day the Bodhisattva who will win the incomparable enlighten-ment.
“After eating the food I gave him, Krakucchanda, the self-dependent one, went on to the tree, the monarch of all that grows, irradiating the ten quarters around like a sacrificial post made of JdmhUnada gold.
“And he who was named Konaka and was greatly worthy of offerings, went on to the bodhi throne after eating my food, sublime of heart, immoveable, unshakable, his body covered with the thirty-two marks.
“He, too, who was then named Kdiyapa, whose body was like JdmbUnada gold, the wise one, the essence of being, self-dependent, went on to the noble tree, the monarch of all that grows, after he had eaten my food.
“And all the matchless ones, worthy of offerings, that will be in some auspicious kalpa, wise, with defilements destroyed and rid of the lusts, may I be able to worship them all by reason of my incomparable enlightenment. No other desire whatsoever is mine.”
And the devas in the sky bestrewed the Bodhisattva, with sandalwood {powder) while Sendpati’s daughter, moved with joy at the great gain she had won, spoke {these) words.
And Sujdtd, conceiving a pure love for the Bodhisattva, again recalled to mind her former lives, and said, "Thousands of koṭis of nayutas of Buddhas ate my food and went on to the foot of the bodhi tree .”
When the Bodhisattva had come to the river Nairafijana he stopped for a moment. With the even soles of his feet he made the earth to tremble. And on that occasion the great earthquake was terrifying, hair-raising. For by that great earthquake the great system of three thousand worlds was made level like the palm of the hand. And Sumeru, the monarch of mountains, the mountains of Cakravada and Mahacakravada, the seven mountain-ranges, Nimindhara, Yugandhara, Isandhara, Khadiraka, A^vakarna, Vinataka and Sudar^ana, within the continent, and other Kala mount-ains subsided to the ground through the power of the Bodhisattva. The great oceans were violently and perceptibly stirred.
Again, on that occasion the great system of three thousand worlds was covered with hundreds of thousands of lotuses of Jambunada gold, the size of a cartwheel, with hundreds of thousands of leaves like dark-blue beryl, with white coral flowers, (and) yellow sirigarhhasJ And a great radiance in the form of a chequer-board appeared, and in this radiance the terrible hells became tranquil. All the denizens of hell became happy. All those reborn as brutes became happy. All the inhabitants of Yama’s world became happy and friendly towards one another, through the power of the Bodhisattva. The great system of three thousand worlds was bathed in that great radiance.
Again, on that occasion, all the abodes of the lords of the devas, Nagas, Yaksas, and Garudas, in the great system of three thousand worlds, radiant though they were, seemed bereft of light. Everywhere they became aware of the Bodhisattva’s attainment of his true personality.
Again, on that occasion all devas, Nagas, Yaksas, Gandh-arvas, Asuras, Garudas, Kinnaras and Mahoragas no longer found joy in their own abodes, through the power of the Bodhisattva. Unable to endure the radiant glory of the Bodhisattva, they all came to the hodhi throne carrying flowers, garlands, perfumes, sunshades, banners, musical instruments, incense and ointments.
Again, on that occasion, in the countless, infinite Buddha-fields, Bodhisattvas of exceeding loveliness stood in the sky above, fashioning celestial garments and carrying celestial blue, red and white lotuses.
Again, on that occasion, this great system of three thousand worlds, from the surface of the earth up to the highest abode, was filled with hundreds of thousands of lotuses of Jambunada gold, the size of a cartwheel, with stalks of dark-blue beryl, and myriads of filaments yellow like the acacia gem, and by the arrival of Bodhisattvas, Nagas, Yaksas, Asuras, Garudas, Kinnaras and Mahoragas. Then the Bodhi-sattva crossed the river Nairanjana in front of the great host of devas. And on that occasion eighty koṭis of sunshades made of Jambunada gold appeared and stood above the Bodhisattva, and eighty koṭis made of silver, eighty koṭis made of emerald, eighty koṭis made of” elephant stone, " eighty koṭis made of ruby, and eighty koṭis made of gems. And eighty koṭis of Nagas, each Naga attended by eighty koṭis of Nagas carrying red jasmine approached the Bodhisattva and worshipped him, because of the merit they had acquired of yore.
Then Kala, the Naga king, attended by his people, rose up from his dwelling-place, approached the Bodhisattva, bowed his head at his feet, extended his joined hands towards him, and, gazing at him, addressed him in verses.
When the Bodhisattva, confident in his quest for enlighten-ment, came to the Nairanjand he reached the foot of the bodhi tree,
In which flocks of various birds were singing; which was encircled by fair plants and laden with noble flowers and fruits up to the number of three thousand.
Where those Lights of the world, Krakucchanda, Kond-kamuni, and the great seer Kāśyapa, came and achieved enlightenment,
To that place has come this Light of the world, the world’s Guide, he who is the foremost seer of the Sdkyans, kinsmen of the sun,
The hosts of devas all rejoicing and exhilarated made this earth a billowy cloud of flowers.
The Suddhdvdsa devas coming from their own abodes, gathered together and reverently adored the Bodhisattva, the Guide of the world.
They adorned the bodhi throne with celestial and earthly flowers of the coral tree, the costliest and the best.
All the trees in front of it worshipped and bowed to the bodhi throne, for that is the noble place to which former Buddhas resorted.
And the goddess that dwelt in the tree at the bodhi throne spoke in the tongue offaery when she saw the Bodhisattva.
She waved her garment and let fall celestial sandal-wood powder; with a celestial powder of gems she bestrewed the valiant Man.
The winds that have their homes in the four quarters, redolent of various celestial and earthly scents, blew on the bodhi throne.
Bright celestial musical instruments in the sky played divers songs, making lovely and charming music.
There was a great radiance made by the rays of the bodhi throne, and anon the whole world of devas was bathed in it.
The bejewelled mansions of the devas were paled by the golden rays of the Bodhisattva.
Thousands of majestic devas, standing in the sky, bestrewed the Bodhisattva with flowers of the coral tree.
Hearing the matchless voice of the great Seer, Kdla the Ndga, attended by his Ndga maidens, was thrilled, gladdened and delighted.
Abandoning his celestial ease and the enjoyment of his diversions, he came and scanned the four quarters and beheld the valiant Man.
Joyful and delighted he adored the Bodhisattva, who was like the sun risen in the sky with all its rays, and addressed him thus:—
“ Supreme of men, as were the marks of former Buddhas, those of Krakucchanda, of Kondkamuni, the supreme of men, and of Kāśyapa, the Conqueror, Tathāgata, pre-eminent of men.
“The feet of these great seers were level of soles, covered with network designs, well-formed, coloured like the essence of lac, and adorned with designs of wheels. The soles of their feet were bright with svastikas.
“Lifted with the toes ever turning to the right, the feet of the saviours of the world lit up the bright earth as they moved along.
“Unfettered of feet were these saviours even as thou art; their ankles and toes when chafed did not shine.
" The feet of the saviours of the world who wandered over the bright earth had long toes, copper-coloured nails, network designs and [other) characteristics.
“Their legs were like the antelope’s, their knees and well-covered ankles were the colour of acacia; thus were the benefactors of the world.
“The arms of those great seers were like elephants’ trunks, their busts like those of lions, like the banyan tree in circumference.
“The sheen of their golden skin was like burnished gold. Without bending their bodies they could touch their knees with their hands.
“Their waists were rounded and full like that of the king of beasts; their male organs were enclosed in a sheath like that of a royal steed.
“Their conduct was clean. Their knees were well-knit,
Deep navels had the Buddhas of old, the great seers.
“Unsoiled by dust or powder were the bodies of those great seers; smooth of skin were those saviours. And so is the Lord.
“They had the hairs on their bodies growing straight up-wards in rows, with each hair separate, dark-blue, growing towards the right. So has the Lord, the Saviour of the world.
“Well-rounded were their shoulders, and their eyebrows, just as those of the Valiant One are. The saviours had divinely straight limbs;^ these were their characteristics.
“Their upper and lower arms were snake-like, thickening gradually. Such were the hosts of Ndrdyana, and such is the Lord.
” Long and copper-coloured nails had they, like the summit of mount Kaildsa. Exceeding brilliant were their bodies with their signs and marks.
“Their necks were like shells, gradually thickening. These saviours had the jaws of a lion, and they had the most delicate sense of taste.
“Forty rounded teeth had these great seers. Their teeth were gleaming white, just as the Lord’s are.
“They could cover their faces with their long slender tongues;^ with them they licked the tips of their two ears and their noses.
“Eight qualities had the voice of those great seers, who had full perception of the truths that are to be known by all living beings.
“Their voice was divine;^° their voice was like the cuckoo’s cry. The sound of their voice was like that of a drum; their voice was agreeable. ^
“As the golden thousand-rayed lotus gleams, so did gleam the faces of the saviours, the kinsmen of the sun.
“Long and dark-blue were the eyes of the great seers; their prominent noses shone like golden sacrificial posts.
“Between the eyebrows of the high-born great seers were bright moles, soft as cotton.
“Their faces were great {orbs of) fire, like the moon when it is full, or like fiery gems; all regions were lit up by them.
“Dark-blue was their hair, and soft like kacilindaI every hair turned to the right; so too is that of the Lord, the Saviour of the world.
“The saviours had turbans on their heads, just as the Lord has. Their heads could not be looked on by Suras and A suras.
“The Buddhas with their rays excelled the greatly splendid ones, as the moon is excelled in splendour by the king of light.”
And when he had seen these and other signs, and all the marks of the Bodhisattva, he spoke these words:—
“Since these devas have emerged to do thee honour, there is no doubt. Great Hero, that this day thou wilt become a Buddha.
“With the weapon of wisdom in thy hand, thou wilt calmly rend the fetters of Mara, the snare hitherto unsurmounted, craving, the conduit that leads to existence.
“To-day, Supreme of Men, having attained enlighten-ment, thou wilt throw off the fever of passion that remains anywhere lurking in the lusts. ^
“Exactly like the rohe, the cloak, the howl, and the colour of the upper robe which I saw those saviours had, are thine, Saviour of the world.
“All men turn to thee in reverential salutation as thou movest like a lion. This day thou wilt become a Buddha.”
Standing on the bodhi throne, firmly and energetically he exerted a concentration that was unshakable like a rock and like a Conqueror’s.
And when he had heard the words spoken by Kdla the Ndga, joyful and elated he went on to the foot of the bodhi tree.
The mighty Kdla, the Ndga, hearing the matchless voice of the Bodhisattva, hurriedly rose up from his abode.
And raising his joined hands, he extolled the heroic Buddha as he went on to the bodhi throne.
“May these breezes ever blow gently and pleasantly, laden with fragrant and charming scents, and neither too hot nor too cold.
“May the devas rain on him a shower of flowers. Thus will thy solitude be, Sugata, best of bipeds.
“Keeping to the right, go onwards. Lord, joyful, thrilled, rejoicing, glad, elated, radiating happiness.
“And inasmuch as a thousand musical instruments were played by the devas thronging the sky above, thou, elated, glad, and eager wilt become a Buddha, unique in the whole world.
“And inasmuch as no other radiance at all shone} and the heavenly mansions were paled} and the earth quaked six times, this day thou wilt become one who is incomparably worthy of offerings.
“And inasmuch as the devas exultantly waved their garments when the terrible ranks of Mara were broken, and held up sunshades, flags and banners, I have no doubt that to-day thou wilt become a Buddha.
”And inasmuch as drums sweetly resounded through the sky thus entirely filled with their garments, and the hosts of devas rained down flowers, thou wilt become a Self -becoming One in the world of fnen and devas.
“And inasmuch as thousands of exultant devas in the sky reverently extolled thee, thou wilt become a Buddha, of golden radiance, unique, worthy of offerings, the most eloquent of men.
Then the Bodhisattva approached the foot of the bodhi tree. And at that moment the bodhi throne became entirely draped in festoons of fine cloth. Above it were banners and flags. It was adorned with a koti of sunshades. It was decorated with strings of gems, and it was fragrant with incense. Around it were trees of jewels; it was draped all over with robes, and sprinkled with sandal-wood powder. It sparkled with a sea of jewels.
On that occasion several hundred thousands of devas took up their places in the sky above, and with incense in their hands adored the Bodhisattva. They adored the Bodhisattva with sunshades, banners and flags in their hands; with celestial lotuses } with celestial sandal-wood powder; with celestial powder of gems; with celestial flowers; gazing at him steadily they adored the Bodhisattva. And thus some devas saw the bodhi tree as a tree of gold. Others, according to their disposition, saw it as a tree of silver; others as a tree of beryl; others as a tree of crystal; others as a tree of emerald; others as a tree of the seven precious stones, and others as a tree of a hundred thousand precious stones. And, according to their disposition, other devas saw the hodhi tree as a tree of red sandal-wood; others as a tree of aloe and sandal-wood; others as a tree made of the jewel desirable to one or the other; others as a tree of yellow sandal-wood; others as a tree of the lion sandal-wood, and others as a tree of the succulent sandal-wood. And, according to their disposition, some devas saw the hodhi tree as a tree of iron sandal-wood f others as a tree of celestial aloe and sandal-wood; others as a tree of precious gems. Other devas saw the hodhi tree adorned with every jewel; others saw it sparkling with precious gems; others saw it adorned with celestial blue beryl; others saw it sparkling with gems of white coral; others with gems of emerald; others with gems of “elephant-stone; others with gems of …\^ others with gems of suprahhdsa; others saw it adorned with gems of everlasting emerald; others with” full-moon stones”; others with “beautiful moon stones”; others with “sunshine stones "; others saw it sparkling with crystal; others saw it adorned with “valiant-sun stones”; others with “moonshine stones”; others with “brilliant-light stones”; others with “lightning-flash^ stones”; others with precious stones scintillating in all their parts; others with precious stones gleaming like pearls; others with precious stones of irresistible light;i others with a mass of precious stones; others with precious stones that were the choicest in the whole world; others with precious gems of iakrdhhilagna \^ others with leaves of precious stones; others with gems of “snake-stone “\^ others with the candana-prahha; others with” red-eye stone”; others with precious gems of gajapati; others with gems of mahesvamdanta; others with rasakas; others with precious gems of gomedaka; others with precious gems of “hare-stone”; others with precious gems of Idldtika - others with precious gems of iirigarhha;ii others with gems of tdlika}^ With them and other precious stems did they see the hodhi tree adorned. Those devas, whose root of virtue in consequence of this will be ripened/^ until they win the supreme enlightenment, viewed the hodhi tree in accordance with their root of virtue. For they (variously) saw the hodhi tree adorned with strings of blue, red or white pearls; or with necklaces having golden threads; or with ear-rings; or with signet-rings; or with armlets; or with bracelets; or with anklets; or with tiaras; or with ornaments for the hands;i or with wristlets;^ or with wreaths of jewels, of fine cloth, or of flowers; or with bands of gold for the upper arm, necklaces of jewels, ornaments of gold for the neck, wreaths of coral-flowers, strings of swan figurines or of lion figurines, diamonds or svastikas. With these and other celestial adornments did they see the hodhi tree adorned. Those devas whose root of virtue started when they beheld the bodhi-tvee, saw it adorned with the adornment befitting their state. Different devas saw the bodhi tree adorned with different adornments, as they have been related.
Then some devas saw the bodhi tree one yojana high; others saw it five yojanas high; others ten; others twenty; others thirty; others forty; others fifty; and others one hundred. The height of the bodhi tree as seen by them was in proportion to their knowledge. Some devas saw the bodhi tree one thousand yojanas high. Other devas, who in the course of their long lives had served former Conquerors, saw the bodhi tree a hundred thousand yojanas high. Other devas, who had won escape by means of the root of virtue which they had acquired, saw the bodhi tree as high as the highest heaven.
Then some devas perceived at the foot of the bodhi tree a throne of all the precious stones, which was celestial, many yojanas high, draped in celestial cloth, covered with a network of gold, and adorned with a network of tinkling ornaments. Other devas perceived the throne a hundred thousand yojanas high; others one thousand; others two hundred and fifty f others two hundred; others fifty; others forty; others thirty; others twenty; others ten; others four; others three; others two, and others one. Other devas perceived the throne at the foot of the bodhi tree to be three kos high, others two, and others one. Other devas perceived the throne to be seven palm-trees high; others six; others five; others four; others three; others two, and others one. Other devas perceived the throne at the foot of the bodhi tree to be as high as seven men; others as high as six men; others as high as five; others as high as four; others as high as three; others as high as two, and others as high as one.
Then the beings who had gross dispositions perceived the Bodhisattva to be seated on a mat of straw, and said, “While he is seated on this mat of straw, the Bodhisattva will awaken to the supreme perfect enlightenment.”
Then, again, in the presence of the world of devas, men and Asuras, the Bodhisattva approached the hodhi tree, and went round it thrice, keeping it to the right. Recalling to mind former Tathāgatas he sat down cross-legged, holding his body erect, and set up mindfulness before his face. Thereupon, as the Bodhisattva was seated at the foot of the hodhi tree, his countenance shone, glowed and gleamed, just like the orb of the sun that diffuses its light through the great system of three thousand worlds. In his splendour all the great system of three thousand worlds was paled. Just as a burnt pillar, black and inky, in front of a disk of Jambunada gold, does not glow or shine or reflect light, so the great system of three thousand worlds was surpassed by the splendour of the Bodhisattva.
Then the devas, including those of the highest heaven above, saw the Bodhisattva seated. So, too, the devas of earth saw him who was the Bodhisattva. So, too, the devas of the sky, including the Caturmaharajika devas, the Trāyastriṃśa devas, the Yama devas, the Tusita devas, the Nirmanarati devas, the Paranirmitavaśavartin devas, and the devas in the abode of Mara saw the Bodhisattva on the throne. Likewise the Brahma devas and those in Brahma’s retinue, the devas who were priests of Brahma, the Mahā-Brahma devas, the Abha devas, the Ābhāsvara devas, the Subha devas, the Paritta-^ubha devas, the Apramanasubha devas, the Subhakritsna devas, the Brihatphala devas, the Avriha devas, the Atapa devasI the Sudar^ana devas, and the devas of Akanistha saw the Bodhisattva on his throne. And all those beings standing on the confines of the great system of three thousand worlds, who were endowed with the root of virtue, saw the Bodhisattva on his throne. Those who had planted the root of virtue through rendering service to former Conquerors, and had thoroughly mastered the world of desire, did not see or become aware of Mara, as, through the power of the Bodhi-sattva, they honoured and worshipped him.
But wicked Mara perceived that his own power was eclipsed and that the whole great system of three thousand worlds was turning towards the Bodhisattva. The Great Being reflected on this, and said, “I shall not awaken to the supreme perfect enlightenment until I vanquish wicked Mara who has come in arms with his host, so that it may be well understood of men that Mara has been quelled by him who has won enlightenment, and that the Bodhisattva is eager to show his strength in a marvellous feat of magic before the world of men and devas, who will say, ‘The Bodhisattva has attained firmness, strength, force, and magic power.’ Learning of me they will produce the thought of the supreme perfect enlighten-ment.”
Then wicked Mara, unhappy, discomfited, pierced by the shaft of grief, and considering the Bodhisattva to be a rival kingI equipped his army of four arms, which occupied an area of several yojanas, and advanced to the bodhi tree to see the Bodhisattva. But he could not bear to look on the Bodhisattva and his gaze wavered, for fear that the latter would show his face with all the power that was his. If this great adamantine system of three thousand worlds were great mountains, the Bodhisattva would shake this system as though it were the tiniest atom of dust, and would hurl about the countless elements of the world so that not one tiniest atom of dust should meet with another.
But then the Bodhisattva saw in Mara’s host many who had the roots of virtue. For these, seeing that the Bodhisattva was possessed of such magic and marvellous power, had turned their thoughts to the supreme perfect enlightenment. It was through seeing this circumstance that the Bodhisattva waited and said that he would not awaken to the supreme perfect enlightenment as long as Mara and his host were unconquered.
And on that occasion the Exalted One spoke this verse:—
As a Self -becoming One, the king of the Sdkyans, the utterly pure being, lovely like a disc of JdmbUnada gold, and rid of all the lusts, stood at the foot of the bodhi tree.
The regions of the world were bathed in radiance, while Mara became terrified and distressed. ” Verily, “said he,” what will become of me? I find no joy in this mansion of mine.
“Once all those ethereal mansions were finest palaces of sandal-wood, of crystal and coral, with strings of gold. May I not have to leave" this place to-day.
“The abundant windows were bright half -moons; the chambers within were overlaid with white coral. There was the incomparable radiance of the world’s sun. But what will happen to-day?
“The diadem has been torn from my head, and to-day my fair radiance is departed. My Apsarases have stayed their chorus. May I not have to leave this place to-day.
“As the mansions of the sky have their light broken by fdmbUnada gold, so are these mansions, these celestial mansions eclipsed now that the Bodhisattva has appeared.”
And Mara saw the Exalted One, the Self -becoming, seated like an irresistible lion, the essence of purity, the choicest of the world’s beings. He shone like a pillar of fdmbUnada gold.
Devas stood in the sky, wearing necklaces of pearls, sparkling with golden shells, and lovely. Enraptured they brought strings of golden ornaments and bedecked the bodhi tree of the Exalted One.
On the bodhi tree were bright svastikas and half-moons interspersed with figurines of lions. foy fully the devas brought gems of “lightning-flash stones,” wherewith they bedecked the bodhi tree.
They brought gems of “moon-stone,” of “sun-crystal,” of “sun-stone,” and bedecked the bodhi tree of the Exalted One.
They brought gems gleaming like pearls, resplendent and lovely to behold, and rejoicing, glad and enraptured they bedecked the bodhi tree of the Exalted One.
They brought precious gems of “full-moon stones” in a rope of jewels glittering and lovely. They brought precious gems of gomedaka, and bedecked the bodhi tree of the Exalted One.
Others brought precious gems of bright” red-eye stones " and pure gems of ^irigarbha … and bedecked the bodhi tree of the Exalted One.
They brought gleaming coral, bright and beautiful mahes-vara gems and karketana gems, and bedecked the bodhi tree of the Exalted One.
With dark-blue, white and red pearls, bright and beautiful, did they, enraptured and thrilled, bedeck the bodhi tree of the Exalted One.
They brought precious gems of jyotika" which outshone in splendour the moon and sun; they brought precious gems of visesaprapta.
Clear-eyed and rejoicing, standing in the sky full of magic power, they brought bright and beautiful “ndga stones,”^ and bedecked the bodhi tree of the Exalted One.
Thousands of Brahmds came to the bodhi throne, and the deva Sakra, lord of the Guhyakas, too; the devas who had seen former saviours of the world came to bow before the Self-becoming One.
The Abhdsvara devas came, the Subha devas, the Subha-kritsna devas …, the Brihatphala devas, the Atapa devas, the Sudariana devas and the Akanistha devas, and bedecked the bodhi tree of the Exalted One.
The whole bodhi tree was covered over and shed a thousand infinite rays. The whole Buddha-field was ablaze with celestial gems and outshone all the thousand world systems.
And this, they say, was the thought of the Son of Sloth:^” May he not remove me from my seat. So let him he the king of devas, for there is not his equal in the whole world.
“Let him be, too, the Buddha, the sovereign of dharma;
J let the mansions be empty of devas. For he shows the way
to bliss, calm and peace. Let me no more have the sovereignty.
“The Buddha-field will be crowded. Ye koṭis of Mdras who are assembling, with mail and armour accoutred, be not remiss when the battle is joined.”
And when he had thus rallied his host Mara advanced to the noble lord of trees. Then the Dark One saw the Bodhisattva like a thousand suns in the sky.
Thus did he reflect in his wavering heart: “He cannot be defeated by me, for he has brought into the world the priceless jewel and has begotten a disposition that makes him indifferent to a kingdom.”
Then bringing celestial powder of fair sandal-wood, precious stone of JdmhUnada, and celestial choice perfumes he excitedly showered them on the Bodhisattva.
Throwing his robe over one shoulder and raising his joined hands, he knelt on the ground to the Bodhisattva’s right. Thrilled, but steadily gazing at him, he on that occasion sang the praises of the Bodhisattva.
“Thou art without a peer in beauty. Virtuous One; none equal to thee in beauty can be found. Mindful, worshipped by devas, the pre-eminent hero in the world, thou standest at the foot of the tree.
“There is none equal to thee in the world, far less a greater one, whether deva, Ndga or man. Thou dost dominate with thy glory all quarters of the world, like the moon in the sky emerging from a cloud.
“Enjoy now the things that thou shouldst honour, the seven superb and most excellent treasures. Wield sovereignty,
dwell on the earth as a king over the four continents, and treat wealth with contempt.
“Viewing the regions thou hast won, proud and of infinite power, thou dost surpass in radiance thousands of devas, as a disk of gold surpasses a burnt-out pillar,
“Choicest Being, thy body covered with the thirty-two marks glitters. Abiding diligent on thy throne thou shall shine and rule over men as fathers over their sons.
“Thou shall control under thy sovereignty the four continents. But here thou wouldst have no dominion. With the magic power at thy command thou shouldsl go forth into the world. I shall be thy disciple, like an only son.
“Sporting with a thousand women, like a king of the devas possessed of glory and magic power, I shall grant thee the seven treasures. Wise One, become a universal king.
“With lutes, cymbals, labours, conch-shells, flutes, trumpets, sambharikas, nakulakasI and kimphalas/°
they now sing in chorus at the foot of the tree,
“Other [devas) stand floating in the air and shower down powder of the fair sandal-wood and of the precious stone of fdmhUnada. They are all thine.
“O Prince, take thy joy in thy superb palace, amid the sounds of bravoes, of drums, conch-shells and cymbals. Enjoy flowers, perfumes, and ointments, and there I will be thy attendant.
“The wheel, the elephant, the lovely-maned horse, the rare jewel beryl? the excellent woman, the armed treasurer, the counsellor — these treasures are thine.
“Taking my stand on the truth I should win me a lovely body, distinguished, covered with marks of excellence. Then {should I) appear radiant with signs and characteristics,
thou that art covered with the marks of excellence.”
The Bodhisattva, as he looked out at all the regions around, uttered this consummate speech in his entrancing and sweet-sounding voice. “Listen, Yakṣa,” said he, “to the words I speak.
“I shall become a king of the whole world when I have awakened to the enlightenment, which is self-control, peace, and calm. My sons shall be those alert men who will hearken to me and do my bidding,
“And I shall have seven rare treasures when I have awakened to the supreme enlightenment. But they will be the seven bodhyangas taught by former Conquerors. He who has mastered them becomes alert.
“And when I have got to know the four bases of magic power, the right standard of meditation, and have attained the all-knowing truths, I shall he triumphant over the regions of the world.
“The pleasures of the senses are despicable, without happi-ness, and the discerning man will see no profit therein. For that is the way to the hell of the brutes, to the world of Yama with its many ghosts.
“Those whose desires are wrong, who delight in lust, are utterly sunk in darkness, are without sight and bereft of light — such are the men who pursue sensual desire.
“It is a foul-smelling, fetid, ignoble thing. Pure men take no delight therein. The fool may turrit his own peculiar thoughts thereto, but the wise man will not set his heart thereon.
“As when during a thunderstorm the lightning strikes a field of luxuriant ripe rice, so because of sensual pleasures do states of the highest good become fruitless.
“Worldlings, indeed, pursue what is base; blind and unawakened they are excited by passion; they are excited because their minds are unawakened. The Bodhisattva will not allow himself to feeV the craving of desire.
“As when at the dissolution of a Buddha field, while the sun blazes in the sky, its genial heat turns it to cinders and ashes, so do states of purity destroy desires of sense.
“As when a prince has got rid of his foe he can enjoy freedom, glory and prosperity, so may one who does not pursue the base delights of the senses win the good proclaimed by the Conqueror.
“As when dry excrement burns with a repulsive and most foul smell a king’s son is not happy there, so sensual pleasures are vile to the wise.
“As in the last month of summer salt water may cause thirst in men, so does the wretched man, who pursues the pleasures of sense, in his ignorance weave for himself a net of craving.
“As for the humours in liver, kidneys and lungs and the other secretions that arise in the body and run out through openings on its surface, the wise man will have no joy therein,
“There are mucus, spittle, rheum, phlegm, bile, attended by headache; they flow without ceasing, unclean and vile; the wise man will have no joy therein.
“Because of sensual desire men suffer manifold woes in headlong ruin, in states of ill. As beans and pulse when gathered info a pot, so do men shrivel up in the hells.
“Their bodies are hacked here and there with knives, or, again, cleaved with spears and arrows. The foolish commit undesirable deeds in three ways. Let the Bodhisattva never find his pleasure therein.
“He who through lack of understanding generates a craving for sensual pleasures, is carried away and deluded by forms. Thus he of himself seeks after the source of the disease that brings ill, just as a jackal seeks a corpse in the cemetery.
“ Son of Darkness, do not, in order to delude me, sing the praises of sensual pleasures which are so despised by the wise. As he would a trench full of burning coals, so should the Bodhisattva shun the pleasures of sense.
“For if he had pursued the pleasures of sense he would not have gained this spot which is crowded with birds and full of trees; no more could he, if he had pursued the pleasures of sense have his body covered with the marks of excellence.
“But by guarding virtue and the unblemished holy life and following after the Buddhas, with passion extirpated, and rid of the lusts, and having, after many a koti of kalpas, developed forbearance, his person becomes distinguished.
Then Sdrthavdha, Mdra’s son, who was well-disposed to the Exalted One, and alert, stood in front of his father and spoke to him. “Listen, father,” said he, " to the words I speak. Do not breed distrustful hate.
“When this peerless, virtuous man was born, the earth with its rocks shook six times . The ten quarters of the world were all lit up. Celestial musical instruments gave forth music without anyone playing them.
“Devas held up celestial sunshades, and the Buddha-field was overspread with banners and flags. Throngs of gods and hosts of devas waved their garments. Noble men became alert.
“He will become the eye of the whole world, a light dispelling the darkness. He will scatter the darkness shrouding those who are in misery. Do not, in thy feeble understanding, nurture distrust of him.
“For he will become a shelter for the whole world, a protection, an island, a refuge, and a rest.” Those men and devas who put not their trust in him pass to the terrible hell of Avīci.
“He is without a peer in the world, worthy of offerings. He is ever beneficent and compassionate to the world. When all men and women realise this they will become blessed here in all the world.
“But he who nurtures a mind distrustful of him who is endued with merit, who has shed his passions, the Sdkyan lion, verily, there will be no prosperous state for him. And when he passes away he will forthwith pass to the bourne of ill.
” He could scatter this brave host and, lifting and tossing thee out of the ocean, he could toss countless fields. In strength there is no army equal to him,
“He, firmly resolute and alert, could dry up all the water of the fiowing sea, the ocean home of the A suras, with all its surrounding splendour. Surely, he can triumph over all Mdra’s host.
“He could overcome Brahma, Sakra, Guhyakas, Ndgas, Suras, men and Mahoragas. As a disk of gold (outshines) a burnt-out post, so could the Conqueror with his massive body eclipse Ndrdyana.
“He could grasp a noble mountain of Cakravdda in the hollow of his hand and make it so much dust. The hero, firmly resolute and alert, who has gone to the foot of the bodhi tree, can not be swayed.
“The moon would fall from the sky to earth, and the earth of itself stand in the sky; all rivers would flow upstream, sooner than this firmly resolute man could be swayed.
” As a six-tusked Ndga, mighty lord of elephants, sixty years old, and stately of body could with its foot coolly smash a pot of unbaked clay, just so could he, the Bodhisattva, deal with Mdra’s army.”
But Mdra, discomfited, thus replied to Sdrthavdha: “ Why fearest thou? Be not as one of little understanding. My host is equipped, mailed and armoured. We will put an obstacle in the way of the firmly resolute one.
“He whom for thousands of years I have brought up, he, my eldest son, now deserts me. Now is he become a follower of Gotama, ready to ruin Mdra and his host.”
[Sarthavaha answered:]
“As the beautiful, bright and sweet-smelling flower but rarely grows on the flowering fig-tree, just so do these Buddhas, who have shed their passions and are rid of the lusts, only appear after nayutas of koṭis of kalpas.
“It is out of pity that I would have my unbelieving father who has gone wrong in morals, believe. For it is the nature of sons to act so. I am compassionate, not unfriendly.
“It would be easier for a man who climbed to the summit of Sumeru and thence threw himself down to the ground, to ensure safety for his body when he fell, than it would be for one who showed unkindliness to the Bodhisattva.
“It would be easier for a feeble-minded man who fell into a trench full of glowing coals to ensure safety for his body when he fell, than it would be for one who showed unkindliness to the Bodhisattva.
“It would be easier for a man who should take a sharpened and whetted knife, put it in his mouth and withdraw it, to ensure his safety and win good luck than it would be for one who dealt harshly with the Bodhisattva,
“It would be easier for a man walking on a road set with razors for a thousand or a koti of years to ensure his safety and have good luck, than it would be for one who dealt harshly with the Bodhisattva.
“It would be easier for a foolish man who drank molten copper to ensure his safety, though his inwards, his liver, kidneys and lungs were pierced, than it would be for one who dealt harshly with the Bodhisattva.
“It would be easier for a man who swallowed a red-hot ball of iron to ensure his safety, though his stomach were on fire, and his liver, kidneys and lungs pierced, than it would he for one who dealt harshly with the Bodhi-sattva.
“It would he easier for a man on whom a rock as hig as Cakravdda was thrown from the sky, falling on his head, to ensure his safety and have good luck, than it would he for one who dealt harshly with the Bodhisattva.
“It would he easier for a man upon whose hody glowing emhers, knives and axes were thrown from the sky, to ensure his safety and have good luck, than it would he for one who dealt harshly with the Bodhisattva.
“Thou couldst hold this system of the thousand worlds in thy hand for koṭis of kalpas, and know the varied thoughts of men, more easily than thou couldst remove this sage from his couch.
“It would he possible for a mass of fire to hlaze in the middle of the flowing ocean of water, with a ruddy column of smoke as high as Sumeru, sooner than it would he possible to remove this sage from his couch.
“Endued with virtue, peerless, having of yore attained perfection in calm, in austerities, and in devotion, the Conqueror, like an impetuous maned king of beasts, roars his roar at Mdra’s host.
” As a man blind from birth reels along without vision, ignorant of direction, and falls into a large hole, so, Mara, will it be with thy army.
“Behold, father, how these devas, comely of form and meritorious of karma, exultantly besprinkled the Bodhisattva with powder of fair sandalwood.
“The whole world is full of devas who have left all their mansions, and gathered here. Standing in the sky they have scattered powder of flowers; joyfully they have besprinkled the Bodhisattva.
“Do not thou, whose intelligence is great, breed evil
thoughts. For the great Leaders of Caravans are hard to assail. My father would emerge discomfited, wretched, in misfortune, in ruin, in rags from the dust-heap.
“But as for those who beget love and reverence for him and those who go to his refuge, they all, ere long, leaving this plane of woe, will attain agelessness and grieflessness.”
Then Janisuta, of great understanding, brought bright and charming flowers in his hands and showered them on the choicest Being in the whole world. He said to his father ” He could reduce all thy army to ashes.
“As when a blind man, having got a treasure, would have no joy because he could not see it, so having known him who is greatly worthy of offerings, thou. Son of Sloth, dost breed distrust of him.
“As a foolish man who, when a shower of gold in pieces the size of a dice rains upon him in his house, should be incensed and go out, saying, ‘I’ll be killed,’ just so is my father who will not abide the Great Seer.
“As a man who, having gained a mansion of sandal-wood, sweetly-scented, bright and lovely, should step out of it and fall into a pit, so is my father who will not abide the Great Seer.
“Asa man who should rise up from his seat in a bejewelled, bright and radiant mansion and, going out, should fall into a trench of burning coals, so is my father who will not abide the Great Seer.
“As a man who, having got a palace of fdmbunada gold, bright and beautiful, should wander forth and fall into the sea, so is my father who will not abide the Great Seer.
“As a man who should take off his necklace of gold from his neck and wear a copper one when he goes abroad, just so. Son of Sloth, having known the Seer who is worthy of offerings, thou dost breed distrust of him.
“As a man who should refuse a goblet of ambrosia and in his folly drink a goblet of poison, just so dost thou, having known him who is greatly worthy of offerings, in thy sloth, breed distrust of him.
“As a man who, having bright dark-blue eyes, should himself pluck them out, so dost thou, Son of Sloth, having known the Sage who is worthy of offerings, breed distrust of him.
“Mara, guard thy mindfulness. Accept this fair celestial string of pearls, which illumines the quarters of the world with its radiance. Do not, father, breed distrust of him.
“[See) how he with his bright beauty lights up this whole world, pervading Meru and Great Cakravdda; how he is like a mighty rock in mid-ocean.
“(See) how he, standing at the foot of the tree has outshone the devas on Sumeru summit. It is not through pursuing sensual pleasures that he stands there. Son of Darkness, do not breed distrust of him.
“There is, father, no being in the three worlds who can be as virtuous as he. As the lord of light that can not be looked at, so is the Sage seated at the foot of the bodhi tree.
“Like the Conqueror Krakucchanda who sat at the foot of the tree irradiating the four quarters, so is his body covered with the marks of excellence. Do not, father, breed distrust of him” And he, the World-saviour who was named Kondka and who with his clear sight dispelled the darkness and irra-diated the quarters with his glory, sat here atthe foot of the tree. And he who was named Kāśyapa, all-seeing and worthy, sat here, and woke up a hero to the supreme enlightenment.
“They who in auspicious kalpas were saviours of the world, having attained enlightenment, who were sages, devas of devas, of old sat here at the foot of the tree and woke up as heroes to the blest supreme enlightenment.
“Four thousand Conquerors of old sat here at the foot of the tree, the lord of all that grows. Future beneficent saviours of the world, also, will here attain the noble supreme enlightenment.”
When he had spoken this verse which is well named} Mahasmriti, he, elated in heart and moved by a good impulse, threw a string of pearls to Gotama.
Then Vidyupratistha, another son of Mara, holding a celestial, brightly woven garment in his hand, and gazing at the Bodhisattva, the Seer, in elation of heart extolled him on his bodhi throne.
“… There is none equal to thee in the whole world. So, great Seer, hast thou lived informer lives.
“Thou hast lived in self-denial from of old for infinite kalpas. Thou didst renounce thy distinguished royal city, thy troops of elephants, thy horses, and many a goodly chariot. Therefore, Choicest of beings, thou dost illumine the quarters of the world.
“Thou didst renounce thy wife, and even thy own flesh, thy sons and daughters, thy own eyes, and once thy own dear head. Therefore thou dost illumine the regions all around.
“Thou didst renounce bright celestial jewels, and divers mansions bright with plentiful gems, glittering like stars in the sky and flashing like lightning. Now thou art all radiant in the eyes of men.”
When he had spoken this verse, Vidyupratistha, the other son of Mara, moved by a noble impulse, threw to the Lord of men thousands of koṭis of nayutas of garments.
’Other well-disposed friends sought to deter Mdra from breeding distrust of the High-minded One. “This Magnanimous One of pure radiance,” said they, “the Sage, can no more be moved from his throne.”
But the perverse Son of Darkness heeded not their words, and continued to nourish his jealousy and wrath. Being evil-minded and infatuated he bred his mistrust still more.
Arming hundreds of koṭis of his followers} Mara prepared his great host. Eager then to frustrate the enlightenment, in his folly he nourished his evil thoughts.
Thousands of nayutas of koṭis of Yaksas, Ndgas, A suras, men and Mahoragas} and sons of Gandharvas, powerful and strong, approached the tree, the lord of all that grows.
With a huge and dreadful rock in his hands , armoured and mailed, most frightful of aspect, Mara hurled his lightning and threw a thunderbolt as he advanced to the noble lord of trees.
Carrying swords, arrows, hatchets, knives and sharp-edged razors, ivith banners flying and with shouts of triumph they advanced against the Lion {and) against the lord of trees.
Lions and tigers, horses and elephants, oxen and bulls, asses and other equine creatures, and serpents stretching out their venomous fangs advanced against the Bodhisattva.
Others carried huge firebrands in their hands; their heads were all lit up, their forms distorted, appearing flat and broken of nose. Mara’s army stood at the foot of the bodhi tree.
There were thousands of chariots near the bodhi tree, with banners and flags and joy-drums, glittering with their network, and making clear music. For there were joy-drums at the top of the standards, too.
Thirty yojanas all around swarmed with thousands of terrible Yaksas. Above in the sky, too, in all directions were Yaksas of most frightful aspect.
Grasping his whetted and sharpened knife the Son of Dark-ness advanced a furrow’s length, and out of his evil heart he thus spoke to the Bodhisattva.” Arise speedily from thy seat, " said he.
“Thirty yojanas all around are swarming with thousands of terrible Yaksas. Thou canst not, monk, escape anywhere. To-day, I shall rend thee as I would a stalk of reed.
Then did the Bodhisattva give utterance to a speech that was perfect, gentle and sweet-sounding. “Though all these beings be Mdra’s creatures, they cannot stir a hair of mine.”
[Mara replied:]
“Thou art all alone. Monk, as thou standest at the foot of the tree. Thou hast no host like this of mine. Through whose power should Mdra’s army not be able to stir a hair of thine?”
[The Bodhisattva replied:]
“In charity, in morality, in forbearance, in energy, in meditation, in the highest wisdom, and in infinite becoming for many koṭis of kalpas, there is none equal to me in all the world.
“Abiding in love and in compassion , living the life that leads to enlightenment for the sake of men, when I have awakened to enlightenment I shall win a Buddha’s knowledge and I shall set men free.
“In my former lives, Son of Darkness, I was of flawless virtue for infinite nayutas of koṭis of kalpas, steadfast, unbreakable as a diamond. I am he that to-day will attain the noble supreme enlightenment.
“However great thy army be, Son of Darkness, and though all of them be under thy control and authority, though they stand in armed ranks like Cakravdda’s range, they cannot stir a hair of mine.
“Outward signs are devoid of reality;^ my vow has been made clear} In me there is no awareness of being … no awareness of Mara, nor of harm, and as I am thus conditioned, thou hast no power over me, thou evil one.
“I have no awareness of form, nor of sound, nor of taste, nor of smell, nor of touch } As I am thus conditioned thou canst not do aught to me, Mara.
“I have no awareness of the skandhas nor of the elements. But I have made clear my awareness of what is within. As the firmament is without existence, so is the nature of all phenomena.”
Then the Bodhisattva with his bright and webbed right hand struck the ground. The whole world quaked six times and there was a fearful roar.
As if a man should take and beat a clear-sounding vessel of metal, just so did the whole world resound when the Bodhisattva struck the earth.
Mdra’s host became terrified then, and in their panic they fled for many a yojana, nor cast a look in any direction, when they saw the Buddha like the king of rays.
Some flew over the ground in their chariots, like clouds rumbling in the sky. Like elephants floundering in the sea, so were all Mdra’s stricken hosts.
Devas showered celestial flowers and poured down powder of sandal-wood. Spreading over thirty yojanas all around they sprinkled flowers of the coral-tree on the Bodhisattva.
Thousands of devas in the sky waved saffron garments; some threw strings of pearls; others praised him in verse and song, while the discomfited Son of Darkness brooded in silence.
After a full seven-days the ill-starred host of Mara had, blinded and ignorant of direction, with difficulty reached the verge of a wood, while the Buddha shone like the king of rays.
Hundreds of chariots were dashed to pieces against one another, and now they saw the great earth heaving. They fashioned for themselves changed bodies, and assailed the noble lord of trees. But they did not achieve the forms of the heroes of old; they were all forms cowed with fear.
Like a bird with broken wing on the ground, so lay the Son of Darkness on the surface of the earth. For a full seven-days he, with his might and his host, bewildered and dazed, had not the strength to move.
The devas assuming material form all in harmony and thrilled with joy poured down a stream of sandal-wood powder, the size of a dice, celestial and rare. Devas in the sky raised up thousands of nayutas of koṭis of flags. The Buddha-field was filled with banners and streamers, when the Bodhisattva struck the ground.
Celestial music fell on the air, and there were celestial choruses of devas; devas in the sky poured down a rain of flowers, when the Bodhisattva struck the ground.
And all the trees that grew on the earth blossomed with flowers of an infinitely pervading scent. “Empty are all external signs; my vow has been made clear.” Such was the spontaneous cry he made.
In the deva mansion that stands above the clouds, in the Ndga’s mansion in the sea, and in the strongholds of the A suras there were entrancing sounds when the Bodhisattva struck the ground.
When the Bodhisattva shed forth the rays from the palm of his good and bright hand they fell on the whole world, excepting the hells, the world of the brutes and Yama’s worlds.
When they saw the earth quaking, koṭis of Mara’s followers fell to the ground. They saw the Sage who had achieved enlightenment like a thousand moons in the sky.
One after the other they strove to rise, hut all the more were they stretched out on the ground. Like gaily-coloured cloths thrown from the sky, such, then, was Mdra’s host.
The noble Bodhisattva, without a tremor, rid of fear, an incomparable field of merit, who had of old practised the noble highest dharma, shone in the world like the king of rays.
“This is ill,” [declared he), " this is the arising of ill. This is the cessation of it and the best Way. When this exists, that appears; when this is destroyed that disappears.
“Ignorance is the cause of the make-up of coming-to-be. This becomes the cause of consciousness. Because of consciousness there will come to be individuality. This becomes the cause of the six faculties of sense.
“Th€se six faculties of sense thus result in contact. And contact will become the cause of the feelings. He who feels becomes avid with craving. Because of craving there comes to be grasping.
“Because of grasping men pass from one life into another. Hence there come to be birth, old age, death and sickness. Sorrows come to be, and lamentations, troubles, ill, and despair.”
When the Bodhisattva had investigated the dharma of causation, to his perfect omniscience the cessation of these things became clear. Seeing their nature to be so, he attained the peerless, noble, supreme enlightenment.
And when the Conqueror had attained the noble supreme enlightenment, the clear, illimitable vision, there went forth to all the regions from one end of the three worlds to the other the unimpeded shout of those who knew.
Countless drums were beaten, and the roar of them was all-pervading. Men and women won freedom from sorrow, and devas, too, Ndgas, men, and Mahoragas.
Suddhdvdsa devas came, thousands of koṭis of them, infinite nayutas. Stretching forth their joined hands, they extolled the Dasabala who had won through to the beyond.
“Like the monarch of rocks in mid-ocean, like Indra’s banner, Vaijayanta, on Sumeru’s summit, like a thousand suns in the sky, so shines the Conqueror at the foot of the bodhi tree.
“Thou, Lord of men, hast attained that enlightenment to win which thou didst give gifts in thy former lives, to win which thou didst keep thy morals unblemished, to win which thou didst ensue the highest wisdom.
“A man of vision, thou art the dispeller of darkness, the repository of what is liable to destruction, the choicest of beings, the winner of self-dependence, the noble caravan-leader for men; there is none equal to thee in the whole world.
“All the universe is illumined by thee, as by the moon when it emerges from a cloud. So does a celestial radiance fall on devas, Ndgas, Suras and Mahoragas.
“It might be possible to raze Sumeru, the monarch of rocks, to the ground, making dust of a hundred like mountains, the fragments made equal to a grain of mustard seed, but it is not possible to dim the Buddha-lustre of the Conquerors.
“One might be able to count the drops in the great ocean of water by taking them in the hand, though there be thousands of koṭis of them, hundreds of nayutas, hut one cannot tell the lustre of the Conquerors.
“It might he possihle to know the system of three thousand worlds up to the highest heaven, the whole earth, trees, wind and fire, and count the grasses, creepers, herhs and seeds, hut it is not possihle to dim all the lustre of the Buddha.
“It might he possihle, hy piercing the firmament a hundred or a thousand times, to determine the highest point of the sky and all the htmdreds of four-quarters, hut it is not possihle to dim all the lustre of the Buddha.
“It might he possible to count all heings, the hair on their hodies and the hair on their heads, and their bodies, those which have been and those to come, but it is not possihle to dim the lustre of the Conquerors.
“Beings who have heard of such great worth as this, will devoutly remember the Saviour of the world. Ease will he theirs when they have left the spheres of woe, and ere long enlightenment will he honoured of them.”
Again, monks, when the Tathāgata had awakened to the unsurpassed perfect enhghtenment, for a full seven-days he sat alone cross-legged. Then devas of earth, devas of sky, Caturmaharajika devas, Trāyastriṃśa devas, Yama devas, Tusita devas, Nirmanarati devas, Paranirmitavaśavartin devas, Mahabrahma devas, Brahma devas, devas who were priests of Brahma, Abha devas, Parittabha devas, Apramanabha devas, Ābhāsvara devas, Subha devas, Apramanasubha devas, Subhakritsna devas, Vrihatphala devas, Avriha devas, Atapa devas, Sudrisa devas, and the Akanistha devas, for a full seven-days honoured, revered, worshipped, and adored the Tathāgata on his noble hodhi throne. And for a full seven-days the whole universe of three thousand worlds became one vision of splendour.
On that occasion the Exalted One uttered these verses:—
For a full seven-days the perfect Buddha, the monument of the whole world, after awakening to the supreme enlighten-ment did not rise from his seat.
Thousands of koṭis of devas assembled in the sky, and for a full seven-nights poured down a shower of blossoms.
Blue lotuses, red lotuses, campaka, and white lotuses, lovely, thousand-petalled and brilliant, did the devas pour down.
And Mara was then confounded and with his staff he wrote on the ground, “Vanquished am I by the deva of devas, by the mighty“Sdkyan lion.”
The Trdyastrimsa devas, the Ydma devas, the Tusita devas, the Nirmdnarati devas, the Paranirmitavaśavartin devas, devas who still abide in a world of sensuous delights.
Scattered in the sky celestial showers of blossoms, red sandal-wood, celestial aloe, and campaka. The Buddha-field blossomed with a rain of flowers the size of a dice.
Thousands of koṭis of Brahmds assembled in the sky poured down a fine powder of celestial red sandal-wood.
With the devas of earth were self-luminous Suddhdvdsa devas; every place, from one quarter to another, swarmed with devas.
The air was filled with sunshades, flags and banners, as they paid highest honour to the glorious perfect Buddha.
A rich radiance was shed wherewith the Buddha-field was suffused. The highest parts of the world systems became the colour of fire.
The hells became tranquil everywhere in the Buddha-field; burning coals were cooled, and the denizens became happy.
Those beings in hell who had worked out their hellish penalty of woe were forthwith reborn among the devas.
In Sañjīva, Kālasūtra, Tapana, Pratāpana and Raurava the fire was quenched by the rays of the Saviour of the world.
In Avīci and in Saṁghāta and in the separate hells, everywhere was the fire quenched by the rays of the Saviour of the world.
In all the separate hells that are in the world-systems, the fire was quenched by the rays of the Saviour of the world.
Those who in the sphere of the brutes were wont to feed on gory fiesh imre filled with love by the Buddha, and did no harm to one another.
The bodhi tree was adorned with sunshades, banners and fiags, and covered with minarets fashioned by devas.
All around on the ground away from the bodhi throne were stumps of trees, thorns, potsherds, gravel and pebbles.
But the bodhi throne was surrounded by bejewelled ground which the devas of the Buddha-field had fashioned here.
Thousands of devas stood on the ground carrying censers, and worshipped the Guide of the world.
All the ground beneath was covered with lotuses, the colour of fdmbUnada gold, which sprang up through the power of the Buddha.
And the beings who were diseased, afflicted and helpless became whole and happy, bathed in the rays of the Buddha.
Those blind from birth gained sure sight and were able to see things. They spoke to one another of the mighty one who had gained enlightenment.
Passion, hate and folly were allayed when enlightenment was won by the Sdkyan Lion, the great Seer.
Palaces and fair mansions, gabled and delightful, all turned towards the mighty Bodhisattva.
All men and women and Kinnaras in the Buddha-field turned towards the mighty Bodhisattva.
Devas, male and female, deva sons and beautiful deva maidens all turned towards the bodhi tree of the great Seer.
Ndgas, Gandharvas, Yaksas, Kumbhdndas and Rdk^asas all turned towards the bodhi tree of the great Seer.
Young hoys and young girls, lying abed or sitting down, all stood and faced towards the bodhi tree of the great Seer.
All gems of precious stones, celestial and rare, orna-ments of devas, turned thitherwards.
The jewels of Ndgas, Yaksas, Pisdcas and Rdksasas all turned towards the bodhi tree.
Anklets, bracelets and armlets turned towards the place where hung the saffron garments of the Buddha who had won enlightenment.
Men’s strings of pearls, and lovely necklaces worn round the neck, and the adornments of human beings turned towards the immovable bodhi tree.
Strings of pearls, brilliant ornaments, earrings of gems, chains of gold and signet rings turned towards the immovable bodhi tree.
All the inconceivable beings in the Buddha-field, wittingly or unwittingly, turned towards the immovable bodhi tree.
Cool winds, fragrant and delightful, blew all around the Buddha-field of the Mighty One who had gained en-lightenment.
All the devas in the Buddha-field, Ndgas, men, Asuras, Kinnaras, and Yaksas gazed upon their Guide.
Carrying censers, and all made happy by him, they wor-shipped the Light of the world as he stood on the bodhi throne.
With their joined hands uplifted they adored him and extolled him in verse. They paid worship to the Buddha as they stood near the bodhi throne.
All beheld him seated there, the light-bringing Saviour of the world. No one perceived him standing at a distance, even of a fathom’s length.
No one in the world saw the Buddha from behind, but all the quarters saw him face to face.
No one saw the Guide of the world from the left or from the right, but all saw the great Hero, straight in front.
Forthwith incense was burnt in the Buddha-field, and all the farthest ends of the Buddha-fields were filled with its scent.
It is not possible to count all the koṭis who saw the glory of the Buddha as they stepped towards the bodhi tree.
Grass and wood, herbs and trees, all were turned towards the bodhi tree of the great Seer.
Who, having heard of such marvellous signs displayed by the Guide of the world, would not be glad? Who hut a minion of Mara?
All the glory that was the mighty Buddha’s when he won enlightenment, could not be declared, even in the words of one gifted with magical powers of speech.
When those who saw the perfect Buddha as he stood on the bodhi throne and worshipped him, heard of the signs they were glad because they understood.
And monks who are firmly established in morality will feel a fine rapture when they have heard this sutra.
There will be joy for those who are endowed with forbearance and a gentle disposition, who are active of body and mind, and are desirous for knowledge of the Buddha.
There will be joy for those who, awake to the supreme enlightenment, comfort men by saying that they will deliver them from liability to re-birth.
There will be joy for those ivho have honoured previous Buddhas, best of the twice-born, when they hear this sutra of the great Seer.
Those who refreshed the needy with food and drink will do reverence to the Buddha when they hear this sutra.
Those who succoured the poor with their wealth will do reverence to the Buddha when they hear this sutra.
Those who of old reared fine topes to the Buddhas will rejoice when they come to know the fairest palaces of all.
Those who of oW maintained the true dharma of the Saviour of the world and renounced gain and reputation will rejoice.
Those whose lives are no more to he re-compounded and who are rid of karma that demands requital, the beloved of the Saviour of the world, will render him honour.
There will he rapture for those who, having seen the henevolent perfect Buddha, the Best of hipeds, will render him great honour.
There will he rapture for those who, having seen the Lion, the great Ndga, the monument of the world, will do him great honour.
There will he rapture for those who, eager for know-ledge of the Buddha, will render honour to the hanner of the Saviour of the world.
There will he rapture for those who, having seen the Buddha, the light-hringer, the invincihle, will render him great honour.
There will he rapture for those who, having seen the good Guide, the Light of the world, will revere him with infinite honour.
There will he rapture for those who, when they see the two Saviours of the world, the Tathāgatas named Kusuma, will revere them.
There will he rapture for those who, when they see Maru, perfect Buddha, Best of hipeds, choicest of speakers, will revere him.
There will he rapture for those who, when they see Puspa, supreme Buddha, Best of bipeds, imll pay him the highest homage.
There will he terror for those who, being avaricious, setting value on reputation and relying on false knoivledge, hear this sutra with little heed.
There will he no distress for those who, though they delight in society and dwell amid the crowd, have heeded the seclusion of the Buddha.
Even the immoral, when they have heard the Buddha speaking thus, will turn to the Light of the world, and render him eager reverence.
There will he joy for the future valiant and hlessed Bodhisattvas who have heen proclaimed hy the Buddha.
Those who will never lapse from knowledge of the Buddha will he hlessed, when they hear this sutra.
Those who, trained with submissive minds in knowledge of the Buddha, have revered, honoured and worshipped former Buddhas, choice beings and lords of men, will be enraptured when they hear of the beauty" of the Best of Men.
And those who are perfectly and entirely pure, endued with hundreds of koṭis of good qualities; those who, rejoicing in the Sugata’s teaching, uphold the dharma when it is breaking up.
And those who are constant and devout, and are not scurrilous and loose of talk, nor given to pride, will be enraptured when they hear of the beauty of the noble Conqueror,
Those who do not forsake the knowledge of a Buddha; those whose peerless, infinite enlightenment is without a flaw, and those who abide in unremitting devotion, will he en-raptured when they hear of the beauty of the noble Con-queror.
Monks, when of old the Tathāgata was living his career as a Bodhisattva, he rose above the world through being endowed with four moral states. What four? Flawless morality, …, a heart benevolent to all beings, and a heart devoted to all beings. Endowed then with these four moral states, monks, the Tathāgata, when he lived his career as a Bodhisattva, attained an omniscience of this kind.
Then, on that occasion, the Exalted One uttered these verses:—
Morality is the best treasure in the teaching of the Saviour of the world. Neither gold nor silver is the wealth extolled by the monk.
Let him who stands faithfully by the Master’s teaching honour morality. The immoral man is driven far away; he is not a disciple of the Buddha.
The Best of bipeds, the Saviours of the world, the great Heroes, who are endowed with the thirty-two marks, look upon those who have kept their morality flawless.
Dwelling in his forest home, zealous" for love and morality, valiant and at ease — this is the treasure of the rechise.
Desiring little, and content with little, valiant and self-composed, conscientious and scrupulous — this is the treasure of the recluse.
For all monks are truly moral when they have broken the ensnaring net of craving and developed the seven bodhyangas — this is the treasure of the recluse.
The sage with no passion for existence develops the void and the calm; manifold ills have no reality for him — this is the treasure of the recluse.
Very rich does he become who thus pursues his way; following this course of conduct even a monk is very rich.
The monk who is endowed with morality is accounted wealthy, for it is not on the score of pearls and corals that the monk becomes very rich.
Let the monk be moral, dwelling at ease, and harming none. It is not by acquiring the robe that the monk goes to the heavenly bourne.
By the perfect practice of morality he avoids all inopportune times. The Master does not commend the monk who sets store on birth and possessions.
When he has set his mind on morality, heaven is not hard for him to win. He is dear and pleasant to all wherever he goes.
Guard your morality prudently as you aim at the three happy things — praise, wealth, and, when you have passed on, joy in heaven. Morality is the best garment and a resplen-dent ornament. The monk who is conspicuous for his morality is not obstructed in his charity.
His body is radiant with pure morality, and when death comes there is no burning for him.
When his morality is pure, the attainment of fruition is not difficult. Then besides there is heaven, and he sees the Saviour of the world.
Conspicuous though he is for his pure morality the monk is withal meek, and he does not get himself known by his loud talk.
Moral and fearless, he is never afraid. Never does he fall into too much affection which leads to the bourne of ill}
The moral man has few desires and few cares, hut is content with virtue. He wins concentration quickly and goes on to win serenity}
With his morality guarded the monk becomes confident; nor is he blinded when he has seen the disciples of the Conqueror.
For the monk who has made his morals clean can, being self-possessed and mindful, recollect his former lives during thousands of koṭis of kalpas.
It is as a result of his morality that the great Hero, the monument of the whole world, can observe the Brahmd-world.
Through his pure morality his deva-eye is made clear. No place anyivhere in the Buddha-fields is beyond his range of vision.
With morality well attained, the infinite Tathdgaia, the Guide, knows the passing away and coming-to-be of all beings.
The moral man will fare through the world alert and energetic; it is not hard for him to get to hear the pleasing sound of the Buddha’s name.
The moral man becomes dear and pleasing to men, every-where honoured, revered, and esteemed, pure of heart and sinless.
Through his pure morality a man can see one passing away to the highest brilliant mansion, the resort of throngs of Apsarases.
Through his pure morality a man can see one passing away to the bright peak of Sumeru, the abode of the Trdyastrimsa devas.
Through his pure morality he can see the Ydma devas, and that celestial city which is crowded by Apsarases.
Because of his perfectly pure morality he sees the Tusita devas; he sees their bright bejewelled mansions.
Because of his perfectly pure morality he sees the Nirmd-narati devas, the devas {named) Sunirmita, makers of their own adornments.
Because of his perfectly pure morality he sees the shining Paranirmitavaśavartin devas standing in their own mansions.
Because of his perfectly pure morality he sees the abode of Mdra, covered with a canopy of jewels and crowded by throngs of Apsarases.
Through fixing his mind on morality he sees the Brahma devas and their mansion of fdmbUnada gold begirt with jewels.
The moral monk sees the devas in Brahmd’s train, and the devas who are his priests, standing in their mansions.
The moral monk sees standing in their mansions the devas who are Brahmd’s attendants and the Mahd-Brahmd devas.
Endowed with morality he sees the Abhd devas and their magnificent bejewelled mansions.
The moral monk sees the powerful Subha devas, the Subhakritsna and the Apramdndbhd devas.
Through keeping his morality pure he sees the Parittasubha devas, and thousands of devas standing in the material world.
Through his perfectly pure morality he sees the Vrihatphala devas, the Avriha devas, the Atapa devas, the Sudrisa devas and the Sudarsana devas. Through his perfect morality he even sees the Suddhdvdsa devas.
The monks who have kept their morality shining see those who have passed entirely away there as fire has been quenched by water.
Ke who has the marks of distinction was always un-blemished in morality in his former lives. Thus he comes to be the Dasabala, the Master, and his body sparkles with the marks of excellence.
Always alert in morality and in concentration did the Conqueror fare for countless kalpas in the past. So does he become the lord of dharma in the world, like as the sun-is the lord of light.
Thus practising pure morality for infinite countless kalpas, the Sugata is adorned and shining with the marks. From his mouth blows the scent of sandal-wood.
Ever keeping in view these good qualities and guarding the morality commended by the Conqueror, abide in the forest with exultant hearts. Those who honour the excellent Sage are exalted.
The Buddhas seen of old were Caravan-leaders, who had stifled their passions, were revered and honoured and self-dependent. They begat the desire for the noble enlighten-ment. When they heard of these good qualities the Bodhisattvas were exultant.
Again, monks, the Tathāgata is pure in morality, in concen-tration, in wisdom, in emancipation, in the knowledge of emancipation, in forbearance, in sweetness of disposition, in love, and in compassion. And, monks, the Tathāgata being thus perfectly pure, it is not possible to determine the merit of him who shall render him honour with flowers, garlands, perfumes, flags and banners, music, and ointments. His body of merit cannot be exhausted otherwise than by one of the three careers until the end of it comes in Nirvana. And why? Because, monks, as the Tathāgata is infinite in all good qualities, so, monks, offerings made to the Tathāgata are infinite, unending, inconceivable, incomparable, immeasurable, iUimitable and ineffable. Again, monks, it is all the same if one shall worship the Tathāgata when he is still living and shall revere him, esteem him and honour him with flowers, perfumes, garlands, sunshades, flags, banners, music, incense, ointments, food, drink, carriages and clothes, or if he shall honour him when he has utterly passed away by laying over him a wreath of mustard flowers. And on that occasion the Exalted One uttered these verses^:—
He who, having turned his thoughts to enlightenment for the sake of all living things, reverentially salutes the tope of the Saviour of the world, becomes everywhere in all his lives as he fares on the way to enlightenment, mindful, thoughtful, virtuous and assured.
He becomes everywhere in all his lives honoured of devas, Ndgas, Yaksas, and Raksasas, who reverentially salutes a tope.
He avoids the eight inopportune times which I have pointed out, and achieves that one brilliant time when a Buddha appears.
He becomes endowed with beauty, adorned with marks of excellence, blessed with fair complexion, and high-minded.
He who, on seeing the Light of the world, honours him again and again, becomes rich and wealthy, virtuous, and free from envy.
He is not confounded by appearances as he has perceived the unsubstantiality and emptiness of them. He speedily wins trust and is well versed in the dharma.
He is reborn in wealthy and prosperous merchants’ families. He becomes most charitable, brave, freely generous, and not miserly.
Whatever distinguished magnificent families there be in Jambudvīpa, amongst them is he reborn as a hero; he avoids base families.
He who has reverentially saluted a tope becomes everywhere an affluent householder, ablaze with splendour and glory, and honoured.
He becomes an affluent brāhman, wise and learned; an affluent noble, wealthy and rich.
He becomes, too, a righteous king, a lord in Jambudvīpa, governing it and the whole mountain-giH earth besides.
He becomes a mighty universal king, a sovereign possessing the seven treasures. Firmly established in his realm he worships the Buddha again and again.
When he passes away, full of trust in the Buddha’s teaching, he goes to heaven. He even becomes Sakra, king of the devas, a lord on the peak of Meru.
He becomes Suydma, lord of devas, and also Santusiia; and Nirmita too, a lord of devas, and Vasavartin, a sovereign of devas.
He even becomes Brahma in the Brahma world, a wise sovereign, honoured by koṭis of devas, who has reverentially saluted a tope.
One cannot complete the tale, even in hundreds of koṭis of kalpas, of those who have reverentially saluted a tope of the Saviour of the world.
Verily, he who, turning his thoughts to enlightenment, adores a monument of the Master, does not, in koṭis of kalpas, become blind either in one eye or both.
He who has reverentially saluted a monument of the Saviour of the world wins clear-seeing eyes, large, blue and lustrous.
He who has reverentially saluted a tope becomes endued with strength and energy; he does not fall into indolence, but is ever alert.
He who has reverentially saluted a tope, firm in energy, firm in strength, enduring, and firm in courage, quickly wins good fortune.
Verily he does not perish by fire or by poison or by weapon, but dies, a wise man, at the end of his full term of life.
He who has reverentially saluted a tope becomes renowned in capital cities, kingdoms and towns, for his beauty, pros-perity and wealth.
He becomes clean of body, clean of garment, and established in pure righteousness. Hence he does not follow after sensuous delights as he fares on the way of enlightenment.
Verily, he who, turning his thoughts to enlightenment, makes a garland of flowers and places it on a tope, is not destroyed.
For when he passes hence and dies, he goes to the Trdyastrimsa devas, and there speedily obtains a brilliant bejewelled mansion.
He who places garlands on a tope enjoys among the Trdyastrimsa devas gabled palaces thronged by Apsarases.
He shall have a celestial lotus-pond full of perfect} water, with a floor of golden sand bestrewn with beryl and crystal.
And when, full of wisdom, he has completed his enjoyment of celestial prosperity, he passes away from the deva world and becomes a man of wealth.
In virtue of his root of merit he wins the favour of the Tathāgata. Ardent and watchful he worships the Best of bipeds.
He who has worshipped the Highest of bipeds is not over-come by passion, nor yet carried away by hatred; nor does he ever become infatuated.
When he has worshipped the Saviour of the world he becomes in all his lives free of passion, hatred and folly, and has his faculties under control.
He who has placed garlands on a monument, becomes at all times honoured, for thousands of koṭis of lives, for hundreds of nayutas of lives.
He who has placed garlands on a monument, becomes even a universal king, and the lord Sakra; and a Brahma in the Brahma world.
He who has placed a festoon of fine silk on a monument of the Saviour of the world, prospers in all his aims, both among devas and among men.
He avoids base families and is not reborn among them. But he becomes wealthy and affluent, a sovereign in fam-budvlpa.
He who has rendered worship to a Tathāgata become, everywhere distinguished in beauty, in riches, in complexi and in magic power.
He has a memory of former lives and is not carried awa by passion. He understands the depravity of sensuou. desires and takes to the holy life.
He who has worshipped the Best of bipeds is not overcome by forms, by sounds or by tastes, and does not commit a wicked deed.
Neither is he carried away by smell and touch, hut becomes mindful and thoughtful, if he has worshipped the Guide.
Robber kings do not seize the wealth of one who has worshipped the Tathāgata, nor does fire destroy it.
He who has given the Guide of the world a festoon of fine silk and flowers, does not experience grief and the sting of grief.
He who has worshipped the Light of the world becomes everywhere in all his lives immune from grief and oppression, a powerful universal king.
He has well-knif hands and feet and wins splendour of frame; he is endowed with beauty, who has worshipped the Saviour of the world.
He eschews the evil deed as he fares on the way to enlightenment. He beholds the Best of Men who are so very rare in the world.
Having enjoyed well-being for thousands of koṭis of kalpas, for hundreds of nayutas of kalpas, full of wisdom he awakens to the supreme enlightenment.
Having made a booth of festoons over the relics of the Saviour of the world he becomes a powerful king with a loyal retinue.
He renounces those evil states which are renounced by Aryans, and ensues the good states which are commended by Buddhas.
He becomes beloved and cherished, honoured and esteemed, by devas and Ndgas and all the wise men in the world.
Powerful, with a great and brilliant retinue, he honours the Best of bipeds, the invincible perfect Buddha.
Whatever household he, glorious with the glory of merit, is born in, that family becomes honoured in kingdom and town.
Whosoever turns his thoughts towards enlightenment and makes a booth of garlands, his becomes the good fortune which has been extolled by Buddhas.
He does not become hunchbacked, nor lame and bald; but he walks steadily, adorned with the thirty-two marks, wherever he is reborn.
When he sees needy folk he succours them with his wealth, and inviolable he fares on the way of enlightenment.
In his highmindedness having renounced the earth he becomes sublime of heart, and never is he cast down.
He who has stepped towards enlightenment goes on his way renouncing sons, daughters and lovely and good wives.
Not forward of speech, but handsome of face and good to look on he is not assailed by jealousy or conceit at any time.
He who has stepped towards enlightenment is free from envy, kindly disposed, perfect in forbearance, benevolent and endued with good qualities.
A rare treasure is he in the world. Blameless is he and worthy of offerings who has stepped towards enlightenment.
It would be easier for an infant to count the stars in the twinkling sky than it would be to tell in words the limit of this man’s virtues.
It would be easier to know the thoughts, past, present and future, of all creatures, than to tell in words the limit of this man’s virtue.
It would be easier for an infant to tell the number of the grains of sand and the thousands of koṭis of Ndgas in the four great oceans, than it would be to tell this man’s virtue.
It would be easier to count in a moment the hairs of all creatures in the six realms in the universe, than to tell this man’s virtue.
It would be easier for an infant to measure this whole earth that stands in the waste of waters, than it i&ould be to tell this man’s virtue.
It would be easier for a learned man to count the trees, beginning with those growing for a kalpa in the home of the devas, then those which are here on earth in the meantime and those in the future, their flowers and their fruits, than it would he to tell the limit of the virtue of this son of the Buddha.
It would he easier to count the pleasant, golden rays of this sun than to tell the limit of the virtue of a son of the Buddha.
Whosoever in the course of a hundred lives does him an unkindness is hanned from the company of devas and men; hell is his hourne.
He hecomes hlind and sightless, wretched and helpless, who in his folly maltreats Bodhisattvas.
When he passes away he shall go to the terrihle and fearful Avīci, where with his huge hody he undergoes hitter sufferings.
He is rehorn there with a hody a yojana in length, and in all his vast extent he is tormented hy fire. r-There are five thousand heads on his hody, and in each head
fully five hundred tongues.
On each tongue’s tip hundreds of sword-hlades are fixed. This is the terrihle torment he undergoes; this is the fruit of his karma.
When he passes away from Avīci he goes to Tapana and Pratāpana, and there the witless man suffers for his former misdeeds.
Verily, it is not easy for him who, in his folly, maltreats the sons of Buddha, to recover hirth as a human.
For hundreds of thousands, for hundreds of nayutas of lives he undergoes hitter sufferings. And that is the cause of his torment.
There is a terrihle poison, corrosive and devouring the marrow, awaiting him who has maltreated the mighty sons of Buddha.
He suffers hunger and thirst; this is the fruit of evil karma.
And even when he has got something to eat he does not ever enjoy it to his satisfaction.
Passing thence, in Yama’s world he is devoured by huge carrion. No refuge does he ever win who has maltreated monks.
Passing thence, again, when his time is done, and coming to the world of men, he is blind from birth, witless, mad and insane.
His speech is unintelligible, untruthful, and evil in sound. And when he passes away from the world of men he forthwith goes to a sphere of woe.
He who, in his folly, has maltreated the sons of Buddha, never sees a Buddha for thousands of koṭis of kalpas.
He who affords the sons of Buddha just protection in his home, avoids every sphere of woe and quickly passes to the heavenly bourne.
He becomes rich and affluent, powerful and assured, endued with mindfulness and wisdom, blessed and free from distress.
And when the Lights of the world have passed to Nirvana, he adores the Buddha’s topes again and again whenever he sees them.
Who, hearing such truths spoken by the Buddha will not again and again show trust in the sons of the Buddha?
Whoso will honour thousands of Buddhas, yea, hundreds of nayutas of them, for as many kalpas as there are grains of sand in the Ganges,
And whoso will support the true dharma preached by the Saviour of the world, when it is breaking up, for even one night or day, will be distinguished in merit.
He becomes honoured and established in knowledge of the Buddha; and the Buddhas, too, are honoured when the dharma which is breaking up, is supported.
Whoso guards the teaching of the Master when the true dharma is breaking up, never comes to harm for thousands of koṭis of kalpas.
He is at ease in his body and does not succumb to illness. He will never he destroyed even by thousands of misfortunes.
He who has guarded the teaching of the Master becomes endued with forbearance, gentle, kind, meek, and friendly to others.
Serene and joyful he accepts the scorn evinced hitherto whenever the dharma has been suppressed. Whoso supports the dharma of the noble Conqueror when it is breaking up escapes all inopportune times.
Whoso supports the dharma of the noble Conqueror when it is breaking up, always becomes arrayed in marks of excellence as the sky is bespangled with stars.
Whoso supports the dharma of the noble Conqueror when it is breaking up, escapes birth in base families among whom there is no blessed ease. He becomes wealthy, happy and prosperous.
Whoso supports the dharma of the noble Conqueror when it is breaking up, through his energy attains excellent strength, and proudly moves over the whole earth, honouring hundreds of thousands of Buddhas.
Whoso supports the dharma of the noble Conqueror when it is breaking up, comporting himself mindful and virtuous, becomes most highly revered among men and immortals, a wise man most highly extolled in Jambudvtpa.
Whoso supports the dharma of the noble Conqueror when it is breaking up, becomes most beautiful of form and dear to men, women and devas, brilliant, praised and virtuous.
Whoso supports the dharma of the noble Conqueror when it is breaking up, for all of a hundred thousand koṭis of kalpas is endued with the strength of virtue, and all-knowing. Nor does he lose all this esteem.
Those men to whom the Master, the Dasabala, the deva of devas, has disclosed this sutra will have unshakable joy when their last death is come.
They shall tell of the dharma of the noble Conqueror to those in Nirvana} They uphold it with faith out of respect for them, and lay their gifts on countless monuments and honour the Sangha out of respect for the Exalted One.
When the teaching of the noble Conqueror is breaking up they uphold the way of the noble dharma of the Master. He who neglects to perform this fair and noblest deed sJiall not come to a fair end. J
All beings shall become saviours of the world, all-seeing, with passions stifled and the lusts destroyed. For thousands of nayutas of koṭis they shall tell the praise of an offering of flowers to the noble Conqueror.
At all times he eschews the wicked deed and exultantly practises the excellent dharma. And when he has for a very long time pursued the good in his various lives, he becomes a peerless Buddha in the ivorld.
Serene of heart and abandoning lusts, hear me as I tell the praise of him who takes a speck of incense finer than a grain of mustard and burns it at the shrines of the Blessed One.
He walks in virtue through the regions of the world, immune from sickness, firmly devout, and alert. As he goes his ways he guides the worlds and becomes dear to and beloved of men.
When he has attained a kingdom, as a powerful and wise universal ruler, of golden beauty, adorned with the marks of excellence, he worships the Conqueror. And at all times he receives fragrant perfumes.
For him there is no physical or mental pain. In his various lives he escapes lowly fortunes. He becomes rich, prosperous, and affluent. He fares through all the worlds successful in everything.
He comes to the people when he is asked about the pre-eminent dharma taught by the Conqueror. He dispels doubts as he utters his words, and he who hearkens to the dharma shall win joy.
He committs no sin through defect of wisdom, but is distinguished for knowing the highest knowledge. His behaviour is divinely pure, fair and kind. He clears the sight and blows away the darkness.
In the world of men he does not become fierce in passion, hatred and folly. But living the pure, untarnished holy life he works infinite endless good.
He does not become malevolent to anyone, nor does he ever suffer loss of wealth. No eviP-comes to man through him who has burnt incense at the Conqueror’s shrines.
Pure, untarnished, rid of sin, calm, serene, perfectly tranquil, after faring through hundreds of nayutas of koṭis of kalpas, exalted in heart he attains the incomparable enlightenment.
Having established in the perfect griefless way thousands of nayutas of koṭis of beings and set rolling in all the world the matchless wheel, he afterwards passes away, his passions quelled and his lusts destroyed.
He who has put a flag on monuments of the Exalted One shall beget the resolution to become a Buddha in the world. He becomes honoured of men as he most nobly fares along in the way of the Conqueror.
He gains great reputation and becomes wise and laudable. He shall win a clean and pure body. He becomes an object of men’s high regard, and revered of devas and Ndgas.
His body is ever golden-coloured, and he becomes the possessor of brilliant robes of cotton, wool, flax, jute and silk.
Whatever noble families there be in Jambudvīpa, wealthy, high-minded and possessing great riches, amongst them is his rebirth. He escapes birth in low families which are poor.
No being who acknowledges his sovereignty becomes depraved of heart. He censures the evil deeds of others and becomes pure in morality and always alert. He is not miserly nor avaricious. He becomes freely generous and wins grieflessness. He does not induce others to live for profit. He becomes of good repute and is always praised.
When he sees the Buddha, the great Caravan-leader, glad at heart he ever honours him with sunshades, flags and banners, incense and garlands, always living the untarnished holy life.
Revered and honoured in the world of men, among the devas he wins a celestial noble mansion, charming, bright and beautiful, bedecked with jewels, precious stones and crystals.
He wins bright sovereignty on Meru’s summit. All devas become his pupils and bow before him. By teaching the dharma he fills them with joy. Never does he become in the least negligent.
Passing away thence he will, in the world of men, become a noble universal ruler, the foremost of kings. No man whatsoever nourishes evil against him. He becomes dear to and beloved of men.
After he has for thousands of nayutas of koṭis of kalpas experienced lasting happiness in the world of mortals he goes to the old place of former Conquerors, and there he awakens to ageless, deathless and griefless enlightenment.
When a man has given a flag to the Choicest of beings whose passion is quelled, it is not long before he wins the reward for it. He becomes rich in treasure and incomparably wise, and his retinue will be proud.
Having won wealth he shares it and makes use of it. He knows no fear or dejection of spirits. He progresses through his villages and realm a contented king, and never does he harbour a wicked thought against them.
He becomes a distinguished wealthy merchant, a house-holder owning wonderful treasures, a king’s son, a minister, or even a powerful universal ruler.
He avoids all base families, achieving birth in the very best family, which is distinguished for wealth. He becomes ever alert and his heart is rid of attachments. He shuns sensuous delights as he would a pot of excrement.
He wins pre-eminent beauty and the opportune times, and becomes a lord in the foremost family. His following becomes loyal, and he is honoured of men.
He does not occasion a sting of grief in the hearts of others, but is always serene and alert. Neither fire nor weapon has any effect on him. He is always looked up to, and virtuous.
Being virtuous he does not live in indolence. As a man he is always mindful and becomes well-controlled and heart-free… .
Active of body, he becomes distinguished, pure of heart, exalted, and truthful. He shall bring joy to those beset by fear, and he shall live as a refuge and a haven for others.
Established in the body of the great knowledge and having rendered great service to mankind, verily he shall go to the bodhi throne at the tree which is the lord of all that grows, and there, without a peer, he shall awaken to the excellent supreme enlightenment.
/I this Buddha-field} up from its very foundation were entirely filled with JamhUnada gold , it would he easier to destroy all such glory than it would he to destroy the glory of one who has held even one light over the Buddha’s tope.
His hody does not hecome lustreless. He sits on a firm throne of crystal^. He who has put one light on shrines of the Exalted One shall fare through all the world himself endued with light.
And when a Conqueror appears in the world, he wins access to the Tathāgata, and so do his son, his hrother, his father and his kinsfolk. Ere long he shall attain the hody of knowledge.
If countless thousands of nawtas of Buddha-fields hecame full of mustard seed, it would he easier to count or weigh them than it would he to tell the glory of one who has held one light over the Buddha’s tope.
Most worthy is the Buddha, most worthy of offerings, who has fared along the noblest pre-eminent way. He who has done honour to him, an ocean of good qualities, will have the highest, unequalled reward.
If all this hahitahle universe were full of precious gems of heryl, it would he easier to destroy all such glory than the glory of one who has held one light over the Buddha’s tope.
If all this hahitahle universe from its very foundation were entirely filled with money, it would he easier to destroy all such glory than the glory of one who has held one light over the Buddha’s tope.
If thousands of Buddha-fields from their very foundations were entirely filled with fine sandal-wood, it would he easier to destroy all such glory than the glory of one who has held one light over the Buddha’s tope.
If thousands of Buddha-fields were filled with garments made of the cloth that is found in the bright deva-world, it would be easier to destroy all such glory than the glory of one who has held one light over the Buddha’s tope.
Among the devas there are celestial and wondrous jewels, and also among Ndgas, A suras, men and Mahoragas; it would be easier to destroy all such glory than the glory of one who has held one light over the Buddha’s tope.
If the earth were full of all the divine perfumes that are to be found in the world of men and devas, it would be easier to destroy all such glory than the glory of one who has held one light over the Buddha’s tope.
It would be easier to know the limits of the points of the compass and of the intermediate points and say “So great is the sphere of space,” than it would be to tell the limit of the body of merit of one who has held one light over the Buddha’s tope.
A sunshade was given by one who had put his trust in the Best of Men, to him the exalted among the devas, the supreme Buddha, the devout, the Valiant Man, lest the sun should scorch the body of the Buddha.
I am he who performed that noblest duty. A hundred thousand times have I been Sakra among the devas. A hundred thousand times, too, have I been Brahma in the Brahma-world, for that I gave a sunshade to a Conqueror.
A hundred thousand times and more have I been a universal ruler, exercising sway over all the regions of the world. I have been a wealthy merchant with abundant stores, and a rich and virtuous householder.
Twenty koṭis of supreme Sugatas did I study. I revered them and honoured them with beds and couches… . I sprinkled their dwelling-places with perfumes. I dispelled all foul scents and warded off from them heat and cold.
I was glad and most elated in heart as I did them honour with bright and lovely adornments, and placed a sunshade over the shrines of the Conquerors.
Bright does the person of him become and covered with the thirty-two marks of excellence. His body always sparkles with these as a magnificent pillar of gold. His body is also covered with the lesser characteristics and is lovely as a body of fdmbUnada gold.
He becomes possessed of the super-knowledges, and a foremost physician, as he fares on the courses of the Conqueror. Never does his wealth fail. He becomes revered and honoured of devas.
Never does he delight in the enjoyment of sensual pleasures. Pure in morality, he always lives the holy life. He wanders forth and takes up life in the forest. He is assiduous in meditation and attains distinction.
Never is there any falling off in meditation, and never does he abandon the thought of enlightenment. Abiding in love and always elated of heart is he who has placed a sunshade on the Conqueror’s shrines.
The stings of grief do not prevail over him who has honoured the Valiant Man with music. He becomes pleasant-voiced in the world of men, and his tones become pure.
He becomes keen of hearing and exalted of heart, clear of sight and thoughtful. He becomes gifted with a good sense of smell, who has played on an instrument of music at the Conqueror’s shrines.
The slender beauty of his tongue becomes lily-like, as a crimson and red lotus, like that of the devas, as it utters its lovely sound.
He does not become stupid} nor a creature without tongue} nor hunchbacked, nor lame, nor crippled of limb. He who has played on an instrument of music at the Conqueror’s shrines becomes outstanding, most excellent of soul and most excellent of body.
No one shall be malevolent towards him, either deva, Ndga, man or Mahoraga. Endued with confidence shall he fare through all the world, who has played on an instrument of music at the Conqueror’s shrines.
Never shall he become faint and wan and sick, or leprous either, or blotched of skin. He who has played on an instrument of music at the Conqueror’s shrines shall have a body extolled by all.
Large of heart and straight of limb, radiant in beauty like the golden amaranth, firm in concentration and unshaken, does he become who has played on an instrument of music at the Conqueror’s shrines.
He who has played on an instrument of music at the Conqueror’s shrines [shall winY sovereignty among the devas. And when he has come to the world of men he becomes honoured, brilliant of energy and invincible.
Never does he speak an mipleasant word to anyone, nor a harsh word. He who has played on an instrument of music at the Conqueror’s shrines, eschews all slander and speaks the truth.
Whoso has piit adornments on the Conqueror’s shrines and cleansed the topes of Tathāgatas, whoso, clean of speech, has cleansed a tope and washed away the dust in remembrance of him who was without stain,
When he has performed this duty, the due deed of service} he shall fare through all the world enjoying freedom from sickness. He who has offered karisi at the Conqueror’s shrines becomes extolled of men.
He becomes flawless in morality, firm in meditation, enjoying the service {of others and) influential wealth. He who has offered karisi at the Conqueror’s shrines exercises great command over men.
When he sees agreeable women he bethinks him of the cemetery. He is not agitated by desires of sense nor is he excited in heart. He who has offered karisi at the Conqueror’s shrines utterly abandons all wish for gain.
He shall not cause distress in the hearts of others. He shall notflnd his joy in the enjoyment of food. He who has offered karisi at the Conqueror’s shrines does not become poor nor diseased.
No faction becomes unfriendly to him. He always loyally adores the Buddhas, the Buddha, the dharma and the Conqueror’s disciples, who has offered karisi at the Conqueror’s shrines.
If many thousands of boundless Buddha-flelds were entirely filled with JdmbUnada gold, it would be easier to destroy all such glory than the glory of one who has offered but one drop of oil at the Conqueror’s tope.
At all times he becomes self-controlled and never does he wander about a creature of impulse. Whole of hand and whole of foot does he become who has offered karisi at the Conqueror’s shrines.
He abandons every wrong way which leads to the bournes of manifold ill. For him who has offered karisi at the Conqueror’s shrines the way to heaven shall be made clear.
It is not possible to destroy the body of merit of him who, turning his thought to the Saviour of the world, shall offer at the Conqueror’s shrines a single drop of oil, even a hundredth part of a drop.
If a man should, to win merit, take bricks and carry them to the shrines of the Exalted One, never will the smell of him he unpleasant; his body shall have the fragrance of sandalwood.
He who has cleansed a tope of the Supreme Man, becomes for thousands of nayutas of koṭis of kalpas magnificent of frame and clean of limb, clear of voice, and possessing the marks of excellence.
He who has cleansed a tope of the Supreme Man wins a noble fragrant mansion, celestial, charming, of fair sandal-wood, and there he never experiences craving. -He who has cleansed a tope of the Supreme Man wins thousands of koṭis of Apsarases, lovely and sweet-scented, but never does he feel lust for them. p He who has cleansed a tope of the Supreme Man wins the noblest perfect gardens, gleaming with the water of lotus-pools and gay with celestial lotuses.
He who has cleansed a tope of the Supreme Man wins a retinue that befits him. He hears the clear, celestial voices, the sounds of the choirs of Suras and A suras.
He who has cleansed a tope of the Supreme Man shall hear the devas talk of dharma, {as they say) "All the components oflife are ill and unstable. The giff of the noble Benefactors must be accepted.”
Overcoming old age he goes to heaven, and no more does he pass thence to a bourne of ill. He who has cleansed a tope of the Supreme Man sees the Buddha in the world of mortals.
He who has cleansed a tope of the Supreme Man adjudges the talk of the devas to be good, and, as a deva, sets up many a tope for the Buddha. And then when he has fulfilled his time he arises in the world of mortals.
He who has cleansed a tope of the Supreme Man, remembers, as soon as he is born, the Buddhas whom of yore he worshipped and honoured for infinite kalpas. He remembers their names, their number and their dharma.
He who with an anointing offers distinguished, sweetly-fragrant worship to the Exalted One fares successful in all the world, receiving the best, for that he has given the best of perfumes,
And when the Conqueror’s teaching is breaking up he does not arise here in fambudvipa. But at that time he who has anointed a tope with perfume walks about in heaven.
He eschews all the foul and disgusting pleasures of sense, being permanently established in the body of morality. He who has anointed a tope with perfume, ever here lives the holy life.
When he passes hence to heaven, he counts his immense gains in thousands. He who has anointed a tope with perfume does good to many devas.
And when men become prosperous, benevolent, gentle and kind, then he who has anointed a tope with perfume stands again in fambudvipa.
Escaping all ways of desolation, he wins access to the Conqueror, foyful does he become, happy and amiable, who has anointed a tope with perfume.
Distinguished in speech does he become, and pleasant of tone, dear to, beloved and revered of men. Tranquil is the well-being of him who has anointed a tope with perfume.
Whoso has anointed a tope with perfume becomes, too, a noble universal ruler, a merchant, a king’s minister, a virtuous householder, and even a Buddha, light-bringer, lord of dharma.
He who, exultant, joyful and eager, has placed a necklace of gems on the shrines of the Conqueror, becomes a king, with the marks of excellence, a powerful, honoured universal ruler.
He shall receive a mansion of gems, bright and pleasant, of wondrous beauty, and fair to behold, the very best of palaces, made of precious stones, and studded with costly cornices }
He wins a magnificent royal city full of women and of men, level, well built and well laid out, with abundant wealth in the deep country around,
Well supplied with food, peaceful, cleared of rough stones, strewn with flowers, covered with festoons of bright cloth, full of charming sounds, lovely to behold, well guarded ivithin, and standing among fields of thriving rice;
(A city having) pleasant parks echoing with sweet cries, sparkling with net-work, with spacious entrances, gaily hung with flags and banners, and covered with sunshades, altogether a lovely sight.
Therein are no thieves, no knaves and no rogues. In that realm people do not tamper with the wealth of others. Gifted with the right deportment they are always friendly disposed towards their domain,
Then the virtuous man goes to the devas, and in the heavens he is thus questioned: “What fair deed shall we perform, and how shall we lead our lives when we go hence to the world of mortals?”
Quickly he shall reach the Buddhas who are worthy of offerings, and when he sees them he adores the Saviours of the world. When he has performed his act of adoration he begets the wish for enlightenment, and so the Buddhas, who are rid of passion, proclaim of him:—
“He becomes possessed of great knowledge and great power, established in a state of distinction, the foremost of beings. He who has given one trustful thought to the Exalted One shall for a thousand kalpas escape the bournes of ill.
“This is what I announce and speak. Let none harbour doubt of what I say, lest, losing his knowledge of the Buddha, afterwards in Avīci he become wretched and miser-able.”
He who brings network coverings to the shrines of the Light of the world who is a great field of merit} in his alertness escapes the net of Mara and becomes a king of men, a Daiabala, free of the lusts.
In his alertness he escapes states of desolation, and always reveres the Buddha, who is rid of passion. He always becomes a strong universal ruler. To all the world around he goes as a virtuous man.
Among the devas he becomes an honoured lord of devas. Quickly he shall win there the span of life of devas, their glory, their beauty, their ease and matchless sovereignty.
He shall win the sight, the hearing, the smell and the touch which the devas have. He shall be looked up to, and mighty, and will not feel a craving for pleasure with the Apsarases.
Passing away thence he comes to the world of men, where he becomes fragrant of body and distinguished in beauty. He who has spread a net on the Conqueror’s shrines never experiences loss.
He becomes valiant, firmly devout, alert, and takes no delight in the enjoyment of pleasures of sense. He who has spread a net over the Conqueror’s shrines, withdrawing from the worlds becomes high-minded.
He escapes all inopportune times; for him are the special opportune times. He who has spread a net over the Conq-ueror’s shrines pays incomparable worship to the Buddhas.
Never does he give up the thought of enlightenment. He never becomes corrupt of morals nor dissolute. He who has spread a net over the Conqueror’s shrines attains the passion-less, pure dharma.
He shall always avoid ill-favoured complexion and all want of understanding. He who has spread a net over the Conq-ueror’s shrines fares with distinction through all the world.
He who has spread a net over the Conqueror’s shrines comes to have pure food. He shall have magnificent and bright garments, well-coloured and beautiful to look on.
He who gladly, joyfully and eagerly removes withered flowers from the Conqueror’s shrines, detesting evil and harsh speech shall win the favour of the Daiabala, the Caravan-leader.
He becomes amiable, clean of body, looked up to and honoured by the people. His king does not become incensed with him who removes faded flowers from a shrine.
A Bodhisattva who, established in the body of morality, shall take and throw away from the Conqueror’s shrines faded flowers put there long ago, shall abandon all the wrong ways.
He shall always escape grief and hate. He shall utterly avoid all passions in his body. For infinite kalpas he who shall remove faded flowers from a shrine, shall enjoy con-fidence.
He becomes a Buddha, a Caravan-leader in the world, " to be honoured by devas with infinite splendour. He who shall remove faded flowers from a shrine becomes adorned and pure in body.
There is a splendid reward for him who shall remove faded flowers from shrines and put in their place the five fair celestial flowers, the coral-tree flower and the trumpet-flower.
Neither poison nor weapon assails him, nor fire or the blazing brand. Wicked thieves do not prevail over him who shall remove faded flowers from shrines.
It is not easy to relate the very great merit won by him who, gladly, joyfully and eagerly has thrown away drooping flowers from the Conqueror s tope.
He becomes tall and stately of body, always performing the noblest fair deeds. The noble supreme enlightenment is not far off for him who throws away withered flowers from the Conqueror’s tope.
He who, begetting a wish for enlightenment into the highest truth, shall sprinkle sandal-wood powder on the Guide, becomes ever worthy of honour in the world, and amiable, happy and glorious.
All the world bows to him as to its king, devas, Ndgas, men and Mahoragas. Henceforth, a hero, he rules all the thousands of flourishing worlds under his sovereignty.
Those who dwell in the world under his rule abide in knowledge of the excellent wisdom. Passing beyond all sins, they practise the dharma among devas and men.
His retinue becomes loyal, virtuous, mindful and intelligent. He fares through the whole world enjoying confidence. He brings people joy, for that is his wish.
His rich voice becomes resonant and clear. In giving his commands to men he is friendly and gentle in tone. No one shall think of lording it over him. He becomes looked up to by the multitude.
He has affability, generosity, beneficence, and a sense of the common good of the people. He who shall reverently bow before a tope of the Conqueror does not shout out and give way to rage.
No more does he fall into a desolate way. He avoids base families in all the world. He who reverently salutes a tope of the Buddha becomes rich with abundant stores.
And when he is gone to the deva-world he becomes a lord of devas. When he becomes a man, he is a king. He never suffers loss who reverently salutes a tope of the Buddha.
Never shall he speak an irrelevant word, but he always utters the well-spoken speech. People cannot have enough of his speaking, (but are eager) that he should utter even but one fair word.
When he has fulfilled his time he sees the Conqueror. He shall dwell in a royal city that is full of pleasant sounds. Standing on Indra’s column with flowers in his hands, he shall eagerly shower them on the Saviour of the world.
He sees the Conqueror in his own home, eating his food and speaking of the dharma. Full of faith he reveres the Conqueror. Taking a bowl he approaches the Guide.
The Conqueror, knowing his thoughts and his noble conduct, accepts the bowl from him. In the deva-world glory shall be his, and in the world of men he shall be distinguished, without a peer and worthy of offerings.
Knowing that the bowl has been accepted by the Sugata, he is thrilled and filled with joy. Then looking to the deva-world he forms this resolution:—
“May I set free beings who are in great misery. May I be an eye to the blind in all the world. Having won the light may I dispel the gloom and darkness. May I lead across the beings who have not crossed.
“May I in my emancipated state set free the unfree. Having attained the calm, the noble supreme enlightenment, may I fare without a tremor through the whole world. Having awakened to the knowledge may I release those in misery.”
Aware of this vow, for what was in his heart was known to him, the Conqueror smiled, and proclaimed “Thou wilt become a Buddha, a Saviour of the world.”
So spoke the Exalted One, and Visuddhamati, the monk, and the world of devas, men and Asuras were elated, and rejoiced at his words.
Here ends the sutra called Avalokita, a supplement of the Mahāvastu,
When the heroic Bodhisattva came to the river Nairanjand, then did Kdla, the great Ndga, all alone, begin to reflect.
“How,” thought he, “this great earth resounds like a beaten pan of metal I Without a doubt a great hero is about to appear in the world.”
Hearing the great earth, filled with gladsome noise, resound, he emerged from his lair and looked out all around him.
And as the great Ndga looked out he saw the peerless Supreme Man, like a blazing fire-brand, or like lightning among the clouds.
The Lion-man went on his way along the banks of the Nairanjand, unhurried and undisturbed, bright as a sacri-ficial fire. Then Kdla the Ndga extolled the Lord.
Elated and filled with joy and happiness he adored the Bodhisattva, and uttered these verses:—
“Thou art like the great and glorious Saviours of the world whom I saw of yore. I have no doubt of this.
” From the way thou liftest up thy right foot, as thou scannest the regions around, Supreme of Men, to-day thou wilt become Buddha.
“From the way this earth resounds like a beaten pan of metal, there is no doubt, Great Hero, that to-day thou wilt become Buddha.
“From the way my dark and gloomy abode is all suffused with radiance, to-day thou wilt become Buddha.
“From the way the heaven everywhere stands filled with splendour, there is no doubt, Great Hero, that to-day thou wilt become Buddha.
“From the way my vision is unobstructed and clear, Guide, there is no doubt. Great Hero, that to-day thou wilt become Buddha.
“From the way thou dost doff thy robe, and from the way thou goest down to the cool N air an j and, to-day thou wilt become Buddha.
“From the way the N air an j and is gaily covered with flowers, there is no doubt, Great Hero that to-day thou wilt become Buddha.
“From the way flowers rain down and devas throw their garments, and from the way trees bow before thee, to-day thou wilt become Buddha.”
The son of earth s highest king hies him to the clear full stream and plunges in. Emerging he anoints himself and approaches the seat of former Buddhas.
Renouncing this great earth, the four continents with their mountains, as though they were but a tuft of grass, the Lion-man begs some grass of Svastika, so that seated thereon he might attain the noble enlightenment.
Eagerly Svastika gave him who was like a disc of gold a handful of grass that was like soft cotton, and he took if in hands that were like soft cotton.
Then the Bodhisattva pushed on with the valour of a lion to acquire unsurpassed immortality. He pushed on valiant as a Naga, a bull, a swan, a curlew; irresistibly valiant; valiant in his noblest birth; valiant in his best birth; valiant in his knowledge of his former births; valiant in his fitting birth; valiant in virtue of the former birth in which he made his vow f vahant as one who routs his foes; invincibly valiant; valiant as a Great Man; valiant as one with-out attachments; valiant in his high-mindedness; valiant in his nobility; valliant in his fearlessness; valiant as a Beneficent One bringing light; he pushed on valiantly to triumph in the great conflict and to grasp supreme immortality.
Then as the Bodhisattva thus pushed on, there moved round him from the right five hundred vana birds, five hundred flamingoes, five hundred curlews, fi^ve hundred peacocks, five hundred pheasants, and five hundred maidens. Kala, the Naga king, saw this, and when he had seen it he again said to the Bodhisattva, "Go, Great Recluse, go. Great Recluse. The way thou comest, O Great Recluse, is the way the exalted Great Recluse Krakucchanda came, and he awakened to the incom-parable perfect enlightenment. To-day, O Great Recluse, thou too comest along that way, and to-day thou shalt awaken to the incomparable perfect enlightenment. Along the way thou comest, O Great Recluse, did the exalted Konakamuni come and he awakened to the incomparable perfect enlightenment. Thou, too, O Great Recluse, comest along that way, and to-day thou, too, wilt awaken to the incomparable perfect enlighten-ment. Along the way thou comest, O Great Recluse, the exalted Great Recluse Kāśyapa came and he awakened to the incomparable perfect enlightenment. Thou, too, comest along that way, O Great Recluse, and to-day thou wilt awaken to the incomparable perfect enlightenment.”
Then Kala, the Naga king, extolled the Bodhisattva as he went to the Bodhi throne, in these verses:—
Then when Kala had seen him who had lived in mastery for thousands of kalpas, for thousands of koṭis of kalpas, he addressed the foremost of the Sdkyans as he moved on.
“The way thou goest, Best of bipeds, calmly and fearlessly, thou wilt to-day awaken to the life that tends to the weal of man and of all beings.
“Thou art set on the gentle way which those Buddhas of yore did tread. To-day, Great Hero, thou wilt become Buddha.
“The way trodden by the exalted Buddha Krakucchanda, the sage named Kondka, and the exalted Buddha Kāśyapa, that same way thou dost tread, Lord.
“Go the way that Krakucchanda, Kondkamuni and Kāśyapa went. Hero, to-day thou wilt become Buddha.
“From the way thou holdest the grass, from the way thou dost ask Svastika for it, from the way thou dost approach the bodbi throne, to-day thou wilt become Buddha.
“The same honour is paid to thee, scion of the Sdkyans, as the saintly and reverent Suddhdvdsa devas there paid to those Buddhas.
“The heavenly mansions everywhere are filled with splen-dour as in the days of former Buddhas i" there is no doubt, Great Hero, that to-day thou wilt become Buddha.
“Inasmuch as my gloomy and darksome abode has been all suffused with radiance, to-day thou wilt become Buddha.
“Inasmuch as my vision is unobstructed and clear, Guide, there is no doubt, Great Hero, that to-day thou wilt become Buddha.
“Inasmuch as this earth resounds like a beaten pan of metal, there is no doubt, Great Hero, that to-day thou wilt become Buddha.
“Inasmuch as the winds blow and yet the trees stand unmoved, and inasmuch as the birds warble, to-day thou wilt become Buddha.
“Inasmuch as the earth is everywhere covered with flowers —for it is at the arising of Buddhas that it becomes so adorned.
“Inasmuch as five hundred vana birds salute thee from the right, there is no doubt, Great Hero, that today thou wilt become Buddha.
“Inasmuch as five hundred falcons salute thee from the right, there is no doubt, Great Hero, that today thou wilt become Buddha.
“Inasmuch as five hundred flamingoes salute thee from the right, there is no doubt, Great Hero, that today thou wilt become Buddha.
“Inasmuch as five hundred curlews salute thee from the right, there is no doubt, Great Hero, that today thou wilt become Buddha.
“Inasmuch as five hundred peacocks salute thee from the right, there is no doubt, Great Hero, that today thou wilt become Buddha.
“Inasmuch as five hundred pheasants salute thee from the fight, there is no doubt, Great Hero, that today thou wilt become Buddha.
“Inasmuch as five hundred full water-jars salute thee from the right, there is no doubt, Great Hero, that to-day thou wilt become Buddha.
“Inasmuch as five hundred maidens salute thee from the right, there is no doubt, Great Hero, that today thou wilt become Buddha.”
With his face set towards a Conqueror’s perfection he approached the seat of former Buddhas. At the auspicious time, the Light of the world drew near to the noblest tree.
And Kala, the Naga king, extolled the Bodhisattva when he had reached his throne:—
“From the way thou hast spread thy bed with thy gentle webbed hands} and from the way thou hast sat cross-legged, to-day thou wilt become Buddha.
“Inasmuch as Jive hundred vana birds salute thee from the right, near the king of trees, to-day thou wilt become Buddha.
“To-day, Hero among men, thou pursuest the way of life followed by Buddhas of yore. Thou wilt destroy the army of the treacherous, cavalry, elephants, chariots and infantry.
“Inasmuch as the two and thirty marks of a Great Man are on thy body, there is no doubt that thou imlt shine forth after crushing Mdra’s host.
“To-day, Destroyer of lusts and intoxication, having by means of knowledge eradicated the asravas/row thy heart, thou wilt gain enlightenment, and come to cease to exist.”
“To-day, there will be no challenger to thee and the dharma.” So did Kala, the great Ndga, the noblest and best of serpents, gladly and reverently speak and say, “To-day thou wilt become Buddha.”
The Bodhisattva approved and said, " Even so, great Naga, even so, O great Naga, to-day I shall awaken to the perfect enlightenment”
The Lord of bipeds, his body braced with joy and gladness, spoke to Kdla and said, ” To-day, Kdla, thy word proves true. To-day I shall attain the supreme enlighten-ment.
“Even this great earth shall be mountainless, the moon shall fall from the sky, sooner than I shall fail to get there. Be joyful, king of serpents.
“The wind shall cease to blow on Meru’s summit, earth and sky shall meet, sooner than one such as /, who have reached my throne, shall fail to attain immortality.”
Seated there athwart the foot of the tree he made this solemn utterance:—
“To-day, when the night passes away, I will destroy the root of all existence leaving not a trace behind.”
When Kdla had praised the perfect Buddha with the thirty-two marks, he saluted him from the right and forthwith went away.
As the Bodhisattva was seated there he won the five aware-nessesI namely, awareness of the past, of calm, of ease, of the impossible, and, finally, the supreme awareness that he would that day awaken to the unsurpassed perfect enlightenment. He also mastered the four rules of poHty, namely, those relating to conciliation, punishment, dissension and gifts. Then wicked Mara flew through the air to where the hodhi tree was, and standing in the air he adored the Bodhisattva with his joined hands raised. But the Bodhisattva addressed wicked Mara in these verses.
” Thou standest in the aery sky, eager and alert like the king of beasts, with thy hands joined in adoration and veneration. Thou dost here venerate him who is worthy to be adored.”
[Mara replied:]
“Lo, I am a lord, the wise sovereign of all creatures, knowing ease and ill, and understanding the cause of them in the world.
“So that thou, glorious Hero, mayst have good health in the days of thy youth, enjoy the pleasures of men and live in thy father’s house.
“Dwell in the great, joyous and rich sea-girt land. Gotama, rtde thy realm, offering the great sacrifices,
“The horse-sacrifice, the man-sacrifice, the white-lotus sacrifice, and the sacrifice of the unbarred housed After thou hast offered these sacrifices thou wilt become an immortal god.
“For having offered these sacrifices the Trdyastrimia devas and those of Indra are happy [in the enjoyment of sensual pleasures].
“Do thou, my friend, listen then, and do as I say, lest thou be lost in the future through abandoning the joys of this present world,”
These were the verses that Mara spoke before the Bodhi-sattva, and to him speaking thus the Bodhisattva made reply:—
“thou wanton of thought, thou wicked one, with what intent art thou come hither? Thou art no lord, thus, nor king, nor Brahma, nor Prajdpati.
” /I thou wert lord thou wouldst not supplicate me with joined hands raised. I have no delight in prosperous birth, whether it be low, high or mean. I am indifferent to thee.
“I have no delight in the pleasures of prosperity, whether they be low, high or mean. I am indifferent to thee.
“As for those five strands of sensual pleasures which the world thinks good, I have no delight in them. I am indifferent to thee.
“As an elephant which has broken a snare or rent its bonds goes wherever it wishes… .
“So have I broken the bonds that bound me to my home, and am on my way to a fair city.” “Behold the dharma,” did those in the sky, glad and joyful, exclaim.
Again did Mara fly through the air to where the hodhi tree was and stood in the air. The Bodhisattva said to him, “Who art thou?” And Mara repHed:—
“I am the lord who intoxicates devas and men, Thefair Suras and A suras who dwell in my domain, though caught in the cage of recurrent birth, are overcome by intoxication, and, drunk with pleasure, escape the snare of death.”
But he who had vision of the highest good, the great Seer on his throne, replied to Mara with melodious speech. His words perfectly befitted one who was endued with an ocean of virtue and had the tone of the bull-voice of the,” Bull-Man.”
“Brave in heart art thou,” said he, " if thou art lord over thyself. If thou art lord over sensual desires, then art thou truly without a lord.
“The sons of the kings of men are sick with love of women. Men with diadems of pendant gems and jewels fall in the mire.
“Then on the backs of these men, the great lords who have thus succumbed, wanton women fall, who, caught in the impulse of their desire, passion and intoxication, laugh; and at that moment these women are become the slaves of Yama.
“Thou who art fallen under the thraldom of women vauntest thy sovereignty. Behold how thou art deluded. There is no sovereignty for him who is afflicted by sensual desires. There neither has been nor will be. Of this I am certain.
Mara said, “Why roar est thou as thou sittest at thy ease by the fair tree? For dost thou not yet see here, with their thousand warlike crests, the armed hordes of Pisdcas, with many a Rdksasa and many a Yaksa, a glad host of four arms, equipped with many a magical device?”
The Bodhisattva replied:—
Were nayutas of koṭis of Mdras assembled, a gathering of able heroes in a pent-up flood, I would not move a hair because of them, much less because of thee, thou Son of Darkness. Go thy way. Why dost thou prate to no purpose?
Mara thus rebuffed by the Bodhisattva went to his own abode and related the matter to his retinue. “This Bodhisattva, my friends, “said he,” who is seated beneath the bodhi tree is desirous of awakening to the unsurpassed perfect enlighten-ment. He must be removed from his throne lest the multitude of men desert my dominion.”
Then his son named Janisuta spoke, and said, “Father, do not hinder him. Let him awaken to the unsurpassed perfect enlightenment. I have learnt what his conception was like, what his birth and what his leaving home, and how he came to the bodhi throne and sat there. To-day he will awaken to the unsurpassed perfect enlightenment. There is no being or collection of beings capable of stopping the Bodhisattva from winning the unsurpassed perfect enlightenment.”
Seated like an invincible lion is he at the foot of the tree, irradiating all the world. No good will it ever be to us if thou assauUest a seer like him.
He is endued with morality, forbearance, and austerity, and has reached the most perfect of all states. Such is he with his banner raised, that, like an elephant, he will rive all his bonds.
Do thou regard this supreme one of all bipeds. He shines like the moon when it is full. How can such a design succeed? Senseless is he who undertakes to do such harm.
No one would go down a trench of burning coals; no one would touch a snake with his hand. The blind man frightened by dogs behind him falls unseeing into a hidden well.
So are these people deficient in intelligence. No wise counsel is theirs who are so disposed, who, unbelieving and unseeing, fall upon such a pure pasture.
If thou dost not heed these words now, thou wilt remember them when thou hast strayed from the right way and art wandering through the four regions of the earth hke a vagrant jackaL
Kala, his minister, spoke these verses:—
Everyone who follows his own haughty design, without sense or wit, falls into folly , like fanlsuta here, my lord, who, ill-advised, gives improper counsel.
Then Mara having donned his great armour came near to the Bodhisattva. But he was routed by the mere sound of the Bodhisattva’s cough. Again did Mara don his great armour, and he drew near to the Bodhisattva at the foot of the bodhi tree with his great army of four arms, including Kum-bhandas, Yaksas, and Raksasas. Making the whole ground for thirty yojanas around to throb, he mounted his chariot, to which a thousand horses had been yoked, carrying a dazzling bow, armoured and mailed, with banners and flags flying, to the accompaniment of many drums, tabours, kettledrums, cymbals and trumpets, and attended by an army of frightful and monstrous beasts which made a rumbling clamour. Some of these beasts had the faces of horses, others of buffaloes, others of asses, others of goats, others of rams, others of deer, others of lions, others of tigers, others of panthers, others of bears, others of dogs, others of hogs, others of cats, others of ravens, others of cocks, others of vultures, and others of eagles. Some were headless trunks, others were one-headed, others many-headed, others two-headed. Some were eyeless, others one-eyed. Some were without hands, others without feet. Some were without arms, others had ten arms. Some carried knives, others swords, others hatchets, others spears, others pikes, others tridents, others ploughshares, others discuses, others clubs, others hammers, others axes, others scimitars, and others skulls. Some breathed fire from their mouths, others snakes. Some brandished in the air wheels with blades on their rims. Some rushed on foot against the Bodhisattva carrying an elephant, others carrying a buffalo, others a horse, others an ass, others a headless trunk, others skulls, others a snake, others lions, others tigers, others leopards, others bears, others oxen, others buffaloes, others death’s-heads,
, others moimtain-tops, and others whole trees including the roots. Some rained down from the sky showers of hot embers, others showers of snakes and others showers of stones. Some rushed on the Bodhisattva mounted on elephants, others
t on horses, others on bulls, others on buffaloes, others on asses, others on oxen, others on deer, and others on hogs. But the Bodhisattva did not turn a hair or change his heart.
Then Mara, in his chariot drawn through the air by oxen and horses, conjured up his host, including horses and elephants, and advanced to the Bodhisattva’s noble seat.
Mounting his chariot drawn by thousands of horses, and carrying a dazzling bow, he uttered a fearful cry, “Slay him, slay him, quickly seize him.”
Terrible hordes of Rdksasas, with the features of elephants, asses, horses and bulls, armed with clubs surged menacingly against the foe-slaying Bodhisattva.
Some big-bellied snakes rose from the ground and cried, “Slay him, seize him” — a horrible cry of desperation.
Others breathed snakes from their mouths, others fire, and others venom. Hordes of Pisdcas carrying elephants rushed on foot to the assault.
Some carried mountain-tops as they attacked the Sage. Other hordes of Pisdcas rained down from the sky showers of hot embers.
Others hovering in the air brandished wheels with blades on their rims. In the sky was the clash of weapons making a frightful thunderous din.
But the Bodhisattva, endued with the roots of virtue acquired during several koṭis of kalpas, thrice stroked his head, and thrice his bent knee. Then he struck the earth with his right hand, a gem of a hand, marked with a bright streak, beautified by being painted with the essence of lac, soft like cotton to the touch, and with copper-coloured nails. And the earth thus struck reverberated. Deeply and distinctly it resounded and re-echoed. Just as a vessel of metal made in Magadha when beaten on a mountain-top resounds and re-echoes deeply, so did the earth when struck by the Bodhisattva’s hand. And Mara’s army as it reverberated was split, torn, broken up, and turned away. Their elephants, horses and chariots collapsed; their feet, hands and weapons collapsed. They lost their direction, and taking the wrong way fell into the river Nairafi-jana. Some fell on their left side, others on their right, others on their backs, others on their feet, others on their knees, others on their heads, and others on their faces. In fear and terror they cried out to one another.
He, the Lord of bipeds, struck the earth with a hand soft as cotton. The earth with the sea and the rocks shook. By him was the host of Namuci broken.
Then, because of the might of the Bodhisattva, Mara left the neighbourhood of the bodhi-^;^. And as he fled, many a horse and elephant and warrior plunged down the banks of the river named Nairanjand.
With his horsemen, chariots, and armour fallen and crushed, Mara, together with the hordes of Rdksasas, ignorant of their direction, fell over the banks of the Nairanjand, and all their weapons were lost.
The demon’s host, terrified by the might of magic power, stampeded for many a thousand yojanas. Then, though they were still not without fear, and tremhled, {they cried out to one another), “We are fortunate to be alive and out of danger.”
Others of the demon host soiled and wept. Meanwhile devas rained down flowers of the coral-tree and of the karkaravaI and in exultation acclaimed
The victory of the prince J In the sky there were roars of drums, and shouts of “hurrah!” re-echoed in the three worlds. The clear firmament was shaken when the Master won his victory.
A deva went to the deva-world and said:—
“Not in a hundred years would it he possible to tell the nature of the True, Supreme Man, who has gone to the hanks of the Nairanjand. What I shall relate is merely by way of example.
“I saw one who shone like the gold of JdmhUnada, with a radiance a fathom’s length, and with his hody hright with the marks of excellence. Travelling all alone he set out for the Nairanjand and the Bodhi-throne.
“Each time he set his feet, which were like lotus-petals, on the ground, the earth joyously quaked with many a glad rumble.
“I saw the hosts of Mara assemble from all sides, a thousand koṭis of Yaksas. They caused me fear and my heart did tremble. But they did not produce a quiver in him who is the essence of being.
“Even on earth his true nature was not known, but all around a thousand koṭis of devas proclaimed, He will become a Conqueror, and in exultation they waved their garments about.
“I saw five hundred partridges, peacocks, fiamingoes, cuckoos and sparrows; varied were their songs as he set out towards the Nairanjand and the Bodhi-throne.
“I saw a path fashioned by the immortals, which led to the Nairanjand and the Bodhi-throne, a path of incense, flowirs and garlands, bright with blossoms and fragrantly scented.
“When Mara had been routed and his power utterly broken, the Bodhisattva, in the first watch of the night, purified his sight. In the middle watch the vanquisher of Mara brought to mind his life in previous existences,
“When the sun rose, the Saviour of the world, he who had destroyed the passion for existence, being perfect master of the conditions of Buddha-hood, attained the noble enlighten-ment to which former Buddhas had awakened.”
In the last watch of the night, in the flush of dawn, towards daybreak, he awakened to all that the Man, the True Man, the Great Man, the Bull-man, the Real Man, the Heroic Man, the Elephant-man, the Lion-man, the Leader of men, the Red-lotus Man, the White-lotus Man, the Blue-lotus man, the Sterling Man, the Terrible Man, the peerless Driver of tameable men, the Valiant Man, the Courageous Man, the Solitary Man, the Diligent Man, the Ardent Man, the Secluded Man, the Resolute Man, the Man who abides in the right way, mindful, firm, intelligent, wise, good and zealous, has at all times and everywhere to know, understand, and fully under-stand. To all this, to the unsurpassed perfect enlightenment, he awakened through insight gained in a momentary flash of thought.
Devas who stood near with garlands in their hands asked, “How then? Is the Exalted One’s heart emancipated?” And the Exalted One, knowing in his heart the thought of these devas, on that occasion made this doubt-dispelling solemn utterance to them. “Having cut off craving,” said he, “I have rid myself of defilement. The dried-up āśravas do not flow. The road of craving has been cut off, and is no longer there. This then is the end of ill.”
Then waves of blossoms of divers colours, bright and frag-rant, rained down, released from the hands of devas, to salute the king of devas.
To him whose energy is beyond compare, like iron, whose great splendour of birth is like a flame, make obeisance; to him, the honoured of devas and men, the invincible.
When these things become manifest to a zealous and contemplative brāhman, all his doubts disappear, since he understands things and their causes.
This is (the formula of) the arising of things from a cause given in direct order.
When these things become manifest to a zealous and contemplative brāhman, then all his doubts disappear, for he understands the decay of causes.
This is (the formula of) the arising of things from a cause given in the reverse order.
Mara fashioned vicious-minded creatures to break up the throne of the Exalted One. But when the sun rose they all melted away.
And on that occasion the Exalted One made this solemn utterance:—
When these things become manifest to a zealous and contemplative brāhman, the host of Mara is shattered, as the
!p And when the Exalted One first attained enlightenment he made this solemn utterance:—
Mdra’s devas who stand in front ready for the assault cannot thwart the good man.
The bodies of men of little merit have no strength. He is strong who has attained concentration and is possessed of merit.
If even one who is in the deva-world, the Vaiavartin" devas, or a human being, aims at what should not be done, then nothing succeeds for him.
But if on the other hand he seeks Nirvana, the immovable, griefless state, with little difficulty he attains the way thai ends ill.
Then the Exalted One said, " Verily, it is he who has subdued the world that can enter upon concentration. This world is torment, and he who takes pleasure in contact with it experiences passion in his self. For men become like unto that by which they are intoxicated. This world clings to becom-ing, is tainted by becoming and finds its delight in becoming. Where there is becoming, there is ill. It is then, monks, for the sake of checking becoming that the Tathāgata enters upon the good life. For all those who say that there is a way out in the world from becoming will find no way out from it. So I declare. Again, monks, all those who say that there is release in the world from becoming are not free from it. So I declare. The arising of ill is consequent on there being a substrate of existence. With the entire destruction of this substrate, monks, there is no arising of ill. Behold this wide world, given to ignorance, becoming, not free from the arising of becoming. All the becomings that arise in the whole extent of it are impermanent, liable to ill and to change. This is the truth as seen by perfect wisdom. When the craving for becoming is destroyed, there is no longer any delight in it, and the utter cessation of craving is Nirvana. There is no further becoming for him who has passed to Nirvana. Mara is overcome; the battle is won; the foe defeated, and all becoming is transcended.
The Exalted One, perfectly enlightened, had fully realised the end for which he had striven. Wicked Mara, with all his might and his host, had been routed, by the mere sound of his coughing, at the foot of the hodhi tree. When he had thus awakened to the unsurpassed perfect enlightenment, had set rolling the noble wheel of dharma, and had gathered together a great following, he stayed at Rājagṛiha, teaching devas and men, respected, esteemed, revered, honoured and venerated. He had won the highest gain and honour. He was in possession of the monk’s requisites of robe, bowl, bed, seat, and medicines for use in sickness. There, spotless like a lotus in water, he exhorted those already possessing merit to acquire further merit, consolidated in fruition those already partaking of it, and confirmed memories of past lives in those already partaking of them. He gave a bounteous share of ambrosia to devas and men, and enabled hundreds of thousands of koṭis of beings to attain immortality. He raised them up from the great abyss, from their evil plight, from the wilderness of the round of rebirth, without beginning or end, in hells and so forth, and established them in repose, bliss, tranquillity, steadfastness, fearlessness, in Nirvana. He converted people from all lands, the people of Anga and Magadha, of Vajji and Malla, of Kasi and Ko^ala, of Kuru and Pancala, of Ceti, Vatsa and Matsya, of Surasena, of A^vaka and of Avanti. He was one who manifestly excelled in knowledge. A Self-becoming One, he abode in deva states, in brāhman states, in immovable states, in Aryan states, in durable states. A Buddha, he abode in a Buddha’s states; a Conqueror, he abode in a Conqueror’s states; an expert, he abode in an expert’s states, and an Omniscient One, he abode in the states of an Omniscient One. He had gained control over his thoughts, and, in short, the Buddha abode in whatever states appropriate to an Exalted One that he desired.
When the monks had heard this exposition of how wicked Mara with his might and his host had been routed by the Exalted One at the foot of the hodhi tree by the mere sound of his cough, they said to him, “Behold, Lord, how wondrous a feat of the Lion-man, of him who has curbed pride and anger. it was, that by a mere cough of the Exalted One Mara and the flower of his army should have been defeated. By one single man, who was without an ally, but who had a heart full of love and was thoughtful, many nayutas of Yaksas, the flower of the army, were vanquished at the mere sound of his cough. Together with the lions, tigers, hyenas, panthers and elephants and the flower of his army wicked Mara, who brings wickedness in his train and is bent on working iniquity, was vanquished by the lone moon-faced One. How was it that he with the flower of his army was vanquished by the mere sound of a cough?”
The Exalted One replied, “What is there marvellous, monks, in that Mara, his might and his host, should be routed at the foot of the hodhi tree, with the mere sound of a cough, by the Tathāgata who had won supreme enlightenment? There was even another occasion when the Wicked One with the flower of his army was routed by me with the mere sound of my cough when I was a young prince.” The monks asked, “Was there another occasion, Lord? “The Exalted One replied,” Yes, monks.”
Once upon a time, monks, long ago, in the city of Benares, in the province of Kasi, there was a king named Subandhu, who was righteous, mighty, powerful and rich, ruling over a kingdom containing sixty thousand cities, a kingdom which was thriving and rich and in which force, lawsuits and thievery had been abolished. It was peaceful, well-supplied with food, free from calamities and disturbances, and thickly populated. Now King Subandhu had sixty thousand elephants with tusks of ivory, housings of gold, adornment of golden ornaments, hoofs of coral, and men riding on them. He had sixty thousand horses from Sindh, fleet of foot and decked out with all sorts of trappings; sixty thousand chariots covered with skins of lions, tigers and leopards, merrily rattling as they rolled m, with banners and pennons flying; sixty thousand cows in heat; sixty thousand women with pendant jewels on their ear-rings, and arrayed in all kinds of finery; sixty thousand couches of gold, silver and ivory; sixty thousand vessels of gold and sixty thousand of silver, and sixty thousand treasuries. Twenty thousand brāhmans always sat at his table. He had abundant wealth in his treasury and granary, abundant female and male slaves, servants, ministers and army officers, and an abundant supply of engines of war and bowstrings.
Now in the bed-chamber of King Subandhu there appeared a large clump of sugar-canes. In the middle of this clump of sugar-canes there appeared one cane more splendid than all the rest, excelling the others in strength, colour, brilliance and foliage. When King Subandhu saw this he wondered, and em-barked upon a sea of thought. “What is this a portent of?” pondered he. “Is it a good omen or a bad one? “He sum-moned the brāhmans, the household priests and the royal advisers, and told them about it. " Sirs,” said he, “in my bed-chamber there has appeared a large clump of sugar-canes. In the middle of the clump there is one cane more splendid than all the rest, excelling the others in colour, brilliance and foliage. Examine it, sirs, and ascertain what it is a portent of? Is it a good omen or a bad one? Now do what you have to do.”
Then the brāhmans, household priests and royal advisers examined the clump of sugar-canes, and saw that it was marvellous, lovely, beautiful and pleasant to look on. When they had seen it they greeted King Subandhu with cries of “Victory to the king!” and said to him, “Good luck and increase to your majesty. It is a good omen that has appeared in your palace. From that clump of sugar-canes a young prince will issue who will be virtuous, powerful, mighty, unassailable, irresistible, invincible, charming and beautiful in the eyes of devas and men. Let this be acceptable to your majesty.”
The brāhmans were regaled and entertained by King Subandhu with an exquisite feast of sohd and soft food, given a large quantity of gold and dismissed.
Now that clump of sugar-canes grew day and night, and after a time became a tall clump. And the one cane in the middle grew to be the size of a bambooI smooth, lovely, of good girth, excelling all the other canes.
King Subandhu had a chief queen, named Surucira, who was charming, lovely, noble of mien, and possessing perfect beauty of complexion. King Subandhu lay down with the chief queen Surucira on the royal bed, which was begirt with rows of festoons of woven silk, fragrant with perfumes, strewn with garlands and [lit] by candlesticks of gold and silver, while hunchbacks, dwarfs, pigmies, eunuchs and chamberlains were in attendance.
Then in the last watch of the night, at sunrise, there issued from the sugar-cane, from the bottom of the stalk, a young boy, who was charming, lovely, noble of mien, and possessing perfect beauty of complexion. The young boy was received by Queen Surucira.
King Subandhu was amazed when he saw this young boy issuing from the sugar-cane. “How marvellous!” said he. “What will this being become who has issued from a sugar-cane?” And King Subandhu celebrated joyful birthday festivities for the boy which lasted a whole week. For seven days he distributed among recluses, brāhmans, the poor and the vagrants and the rest of a large crowd, drink, solid and soft food, perfumes, garlands, ointments, clothes, and sesamum oil, ghee, and other kinds of drink ran in streams. A great crowd of kinsfolk assembled, and many hundred kings and many thousand brāhmans. There was great rejoicing in the home of Subandhu. Hundreds of musical instruments were played and there were hundreds of choruses. The whole city was enfete for a whole week.
When King Subandhu had worthily observed the birthday celebrations for seven days, he spoke to the brāhmans, house-hold priests, and royal advisers, and said to them, “Sirs, give a fitting name to the boy.” And they reflected, “The boy was born of a sugar-cane, let his name then be Iksvaku.” They reported to the king and said to him, “Your majesty, this boy was born of a sugar-cane, let his name then be Iksvaku.” King Subandhu was delighted on hearing the boy’s name from the brāhmans, and the name was fixed on him. Others also were delighted on hearing the boy’s name.
King Subandhu entertained those brāhmans with a plentiful supply of solid and soft food, gave them a large quantity of gold and dismissed them.
King Subandhu appointed four competent nurses to attend ■ the boy. One of them anointed him and lulled him to sleep, another suckled him, another washed away the faeces and urine from him, and the fourth carried him in her arms. Thus perfectly waited on and cared for by the four nurses Prince Iksvaku grew apace, like a lotus on the banks of a pool. As has been said by the Exalted One,
The righteous man grows like the banyan tree on a fertile soil; but the unrighteous beconies stunted like a tree planted in the roadway.
And so the lad grew up. When he was seven or eight years old he was taught reading, writing, calculation, numeration, reckoning with the fingers, mnemonics, riding the elephant and the horse, using bows and bamboos, running, jumping, racing, swimming, archery, fighting, cutting, stabbing, leading an army, and king-craft. At all times he was resolutely devoted to virtue, dutiful to his mother, respectful to recluses and brāhmans, politely rising up from his seat to greet them. He had graciousness and gentleness. He was not coarse and surly, but modest and sociable i not forward in talking, but pleasant-spoken. He was beloved by the king, the queen, the women of the palace, the ministers, all the army, the house-hold priests, the merchants, town and country people, and even rival kings. He was dear and charming. He enjoyed good health, and had a regular and perfect digestion, a digestive warmth neither too hot nor too cold. He was destined to live to a great age, the term of his life being eighty-four thousand years. As has been said by the Exalted One,
All beings are doomed to die, for life has death as its end. They will pass on in accordance with their karma, reaping the reward of virtue or of sin.
Those whose deeds are evil will go to hell; the virtuous will go to heaven. Others who have cultivated the Way will go on to final release, rid of all the asravas.
Now when King Subandhu, after ruling his kingdom right-eously for a long time, was eighty-four years of age, he, being subject to the conditions of time, died. Prince Iksvaku suc-ceeded to the throne, and as king of Benares and the sixty thou-sand cities of his father he quelled violence and put down rivals and foes. He was free from troubles, had devoted subjects, and was powerful and mighty, having a great army and a large harem of many thousands of women. But all of these last were without offspring; not one had a son or daughter.
Then King Iksvaku, after reigning some time, embarked on a sea of reflection. “I have a wide realm,” reflected he, “and an extensive harem, yet I have no son. I fear that I will go on being childless until I die. Then this country will be invaded by enemies.” King Iksvaku consulted with his household priest. “How may I have a son?” he asked him. The household priest replied, “Your majesty, you must let out the women of your harem three times a fortnight, on the eighth, the fourteenth and fifteenth days. Then you will have a son and the family of Iksvaku will become extensive.”
When King Iksvaku had heard these words of the household priest, he kept Alinda his chief queen in the palace, but let out all the other thousands of women three times a week. “Go,” said he to them, “let each of you take your pleasure with whatever man she likes.” So, from the king’s court there gladly streamed out, like coy does, many thousands of women, decked out in their finery. They went up to various doors. Some chattered as they sought to allure, others laughed, and others went about chasing men. All men were reeling and all were bewildered. And in King Iksvaku’s city the men were agitated and bewildered by these mistresses of the king.
Then a certain man of the family of Subandhu, being related to it by birth, who, in his life as a human being, had been of good behaviour in deed, speech and thought and had lived following the path of the ten virtues, passed away from the world of men and was reborn among the devas of Trāyastriṃśa, as a king’s son named Sakra. Reflecting, he asked himself, “I wonder among what group King Subandhu is sojourning? Is he living or is he dead?” Then he realised that King Subandhu was dead, and that his son named Iksvaku was reigning in his stead. He saw that his household priest had counselled an unjust, unseemly and improper course to King Iksvaku, advising him to let out his harem three times a fortnight in order that he might have descendants.
Then ^akra, the lord of devas, disguised himself as a brāhman who was decrepit, aged, senile, advanced in years, and past his prime. His body was covered with wrinkles, his head hoary, and his hmbs black with freckles. He came to King Iksvaku’s door and said, “I want to see Iksvaku.” The door-keeper went into the palace and reported this to the king. ” Your majesty, “said he,” there is a brāhman at the door who wants to see the king. “King Iksvaku replied, “Give a welcome to the brāhman and let him come in.” And the door-keeper led the brāhman into the palace.
When the king saw the old brāhman he stood up and said, “I bid you welcome, brāhman. Pray sit down, here is a seat for you.” The brāhman hailed the king and went in. The king then asked him, “From what land do you come, O brāhman? What do you seek? What is your pleasure?^ What can I give you?”
The brāhman replied, " Your majesty, I am come from a far land, having heard of your noble fame and repute. And I have heard, too, that King Iksvaku three times every fort-night lets out the women of his harem in the hope of getting descendants. And so, O king, I have come from that far land in order to get a woman. Therefore provide me with a woman.”
When the king heard the brāhman’s words he was pleased and glad, and he called to the chamberlain. “Ho, there, chamberlain,” said he, “make haste to show my harem to this brāhman. Give him whatever woman pleases him.” The chamberlain led the brāhman into the harem, into the midst of several thousands of women, and said, “brāhman, here is the harem of King Iksvaku. Whatever woman is desirable to you, take her and go.”
Now of all those many thousands of women, she who was King Iksvaku’s chief wife, the queen named Alinda, and who had never gone out of the harem, was the one chosen by the brāhman. “Let her be mine,” said he. But the queen wept and said “This brāhman is old enough to be my grandfather or great-grandfather, or even a still more remote ancestor. King Iksvaku is loyal to his vow and he will not let me go to serve and wait on this brāhman.”
Alinda’s hunchbacked garland-maker was there twining garlands. The hunchbacked woman railed at the brāhman and said,” brāhman, you are decrepit, aged and senile, yet you desire a tender woman. No tender woman would touch you with either hand or foot. Go to. What have you to do with Queen Alinda? King Iksvaku will not let her go.”
The brāhman answered the hunchbacked woman and said,! “You are an idle dame, hunchback, go on twining your] garlands. I am dear to Queen Alinda, as neither you nor] others are.”
Queen Alinda had another slave whose duty it was to grind^l face-powder. And she, too, railed at the brāhman and saidj to him, “brāhman, you are decrepit, aged and senile. Yonj will make the bed-clothes smell with a foul smell. The queen has no desire to see 3^ou, not to speak of touching you. Go, away. What is Queen Alinda to you? Besides, King Iksvaku will not let her go.” But the brāhman replied to the slave, “You are an idle dame. Get on with grinding face-powder. i I am dear to Queen Alinda, as neither you nor others are.”
Then Queen Alinda said, “This brāhman shall by no means! carry me off.” She sobbed loudly and wept. And while the! queen wept her attendants, too, wept, so that there was a loud! noise of wailing in the harem. King Iksvaku, who was on the] upper terrace, heard the loud and great wailing in the harem, and he questioned the eunuchs and chamberlains, saying, “Ho,j there, what is this noise of wailing women that I hear?” Thai eunuchs and chamberlains answered and said, “Sire, Queen j Alinda has been chosen by that brāhman, and he says, ‘King Iksvaku has given me the choice to take whatever woman pleases me. So let this one be mine.’ And so Queen Alindai weeps, and as she weeps, her attendants, too, set up their| wailing.”
When he had heard them say this he entered his harem an< railed at the brāhman. “You are a decrepit and aged olc man,” said he. “If you wish to eat and drink permanently in the palace, I shall let you do so. But what can you have to do with Queen Alinda? Choose another woman.”
The brāhman replied, “Your majesty, it is true that I am decrepit and aged and afflicted with a cough. Every now and then I faint. I have not the strength to get up myself, and thus I wet my bed. So give her to me, and she will serve me and wait on me. May it not be that my lord Iksvaku, having given me the choice of a woman, should afterwards go back on his word. For then I should go and tell people that my lord Iksvaku breaks his promises.”
The king rephed, “O brāhman, I do not break my promises. Nor do I go back on my word when I have offered a gift. But you are decrepit and aged, while the queen here is tender and delicate, and so she can not desire you. My harem is crowded with many thousands of women. Take the woman that pleases you. Have your pleasure with her, and she shall wait on you.” But the brāhman answered and said, “Enough, your majesty. Let her be mine, who proudly stands there, faultless of limb and bashful of look. Let her be mine who proudly stands there, faultless of limb, with eyes like a doe’s. Let her be mine who proudly stands there, faultless of limb, bathing her face with tears. Talk no more to me, your maj esty, of your harem. Let this queen be mine. She will set me on my feet, wait on me and serve me. Let not my lord Iksvaku go back on his word after giving me the choice of a woman, and so on as above as far as I will go and tell people, etc.”
The king answered as before as far as “You are decrepit and aged, etc.” Then “Here is this common hunchback, eager for love, though she be but a slave. Let her be yours. Take her where you will, and she will wait on you. “But the hunch-back said,” Your majesty, this brāhman is malodorous and wrinkled and hoary-headed. He has the nasty smell of the jujube flower, and he stinks like a goat. Ill kill myself by taking poison, if your majesty gives me to him. Or I’ll secretly do away with this tottering dotard.”
” ril he at enmity with all the hunchbacks that cumber the earth, just because this common hunchback wants to kill me.
“Talk no more, your majesty, of this hunchback. Let the queen be mine. She will serve me and wait on me. My lord, do not go back on your word after you have given me the choice of a woman, or I shall go and tell people that you break your promises.”
The king replied, “brāhman, I do not break my promises, nor do I go back on my word when I have offered a gift. Yet you are a decrepit old man, while the queen is tender and delicate, and so cannot desire you. Were you young, then the queen would yearn for you. However, I am not a man who breaks his promises, so go, take Queen Alinda, and lead her wherever you wish.”
When the brāhman heard King Iksvaku he was delighted, glad and pleased. He embraced Queen Alinda, brought her to the entrance and fell over her. Loud laughter arose among the thousands of women. “The queen has gotten her a fine handsome man,” said they. But the brāhman seized the sobbing and tearfully protesting queen by the hand, drew and dragged her along and embraced her now and again. Panting and gasping, passing water all over the place, he firmly held the weeping and genuinely sick queen. In utter despondence she was dragged out of Rājagṛiha, banished and made dis-consolate.
In a poor hamlet outside the city-walls the brāhman had constructed a crazy and rickety shed, and in it he had arranged grass and leaves on a rickety couch and placed a broken pitcher of water. Into this shed Queen Alinda was made to enter, her garments spoilt and ruined, her jewels broken and torn off, as were all other marks of elegance. And she who had never touched the ground with her feet, had her shoes wrenched off, and her bare feet were broken and torn.
Then the brāhman sat down in the rickety shed and said, “Lady, dress yourself smartly. Wash my feet, and then your own. Then delight me. When I am delighted, it will mean a boon for you, lady. Delight me perfectly with joys, lady. Delight me with talk, lady. Delight me with dallying, lady.” And so for the queen the whole night was spent in listening to his crying, “Now delight me, delight me; raise me up, put me in bed, put me in bed.”
But when the night was past and the sun rose, Sakra stood before her in his own form, his celestial body adorned with bracelets and ear-rings, and shining with sublime beauty. He became the king of devas, wearing fine and bright ear-rings, and as he emitted his radiance the whole shed was lit up with his splendour. Queen Alinda, seeing Sakra, the lord of devas, thus in his own form was intoxicated with passion. “What was I about, “said she to herself,” that I did not take my pleasure with him?”
Sakra, the lord of devas, offered Queen Alinda the choice of a boon.
I am Sakra, the lord of devas, the sovereign ofTrdyastrimsa. Choose a boon of me, lady, whatever you wish for in your heart.
Then Queen Alinda, raising her joined hands in adoration of Sakra, lord of the devas, said to him, “Sakra offers me the choice of a boon. My reply is that I choose the boon of a son.” Indra gave her a medicinal pill, saying, “Stir this in water and swallow it. Then you will have a son, who will be like a lion, strong, and able to crush his foes. In prowess there will be no one in the world equal to him. But he will be ill-favoured of complexion and form, because you did not provide me with the thrill of love.” And Indra, having granted this boon to Queen Alinda, caused the rickety old shed to disappear and rejoined the company of the devas in Trayastrirn^a.
Queen Alinda tied up the medicinal pill in a comer of her garment and entered the palace, her countenance like the lotus and her senses unruffled. “So, “said she,” of all the numerous harem it is I who will have a son.”
King Iksvaku, from a distance, saw Queen Alinda come in by the entrance hall, with her countenance like the lotus and her senses unruffled. The king questioned the queen, saying, “Your countenance is like the lotus and j^our senses unruffled. Did you have pleasure as you lay abed at night? Did you experience the joys of dallying? Or did you find a noble and good man? “The queen replied,” Sire, how could I have pleasure as I lay abed, or experience the joys of dallying? That man was Indra, who had come here in the disguise of a brāhman. The whole night was spent with him crying ‘Raise me up, put me back in bed.’ And when the night was passing into day, at sunrise, he threw off his brāhman’s disguise and stood up in his own form as Indra, irradiating all quarters with his radiance. He offered me a boon, saying,
Choose a boon, lady.
“‘I am Sakra, lord of the devas, sovereign ofTrdyastrimia. Choose a boon of me, lady, whatever you wish for in your heart.’
“Thereupon, sire, I asked for the boon of a son, saying to him, ‘Grant me the boon of a son.’ And Sakra gave me a medicinal pill, bidding me stir it in water and swallow it. Then I should have a son who would sit on the throne. In prowess there would not be his equal in the world. But he would be ill-favoured in complexion and in form, because I did not provide ^akra with the joy of rapture.”
When the king heard this he was wroth with the queen.” Why did you not provide him with the joy of rapture as you were bidden by me to do?” In his anger the king snatched away his queen’s pill, ground it on a stone, stirred it in water and gave it to his four hundred and ninety-nine young brāhman queens to drink on a blade of kusa grass. But Queen Alinda was not given to drink of the medicinal pill, lest she should beget an ill-favoured son.
The queen questioned her slaves, saying, “What has become of the medicinal pill?” The slaves replied, “Your majesty, your pill was seized by the king, who ground it on a millstone and gave it to his four hundred and ninety-nine young brāhman queens to drink.” The queen asked, “On what millstone was the pill ground?” A slave replied, “On this millstone here, your majesty.” Then Queen Alinda poured a drop of water on the millstone and by means of a blade of hda grass drank it with the tip of her tongue. The queen too thus conceived, and so the five hundred became pregnant.
The five hundred queens were delivered after nine or ten months. Four hundred and ninety-nine princes were bom who were beautiful, handsome, noble of appearance, and endowed with a perfect beauty of complexion. A son was bom to Alinda also, but he was ugly, repulsive, thick-lipped, thick-headed, thick-footed, pot-bellied, and black, the colour of a heap of soot.
The eunuchs and chamberlains reported this to the king. “Your majesty,” said they, “four hundred and ninety-nine queens have been delivered of four hundred and ninety-nine princes, who are beautiful and handsome, but to Queen Alinda has been bom a son who is ugly and repulsive, thick-lipped, thick-headed, thick-footed, pot-bellied, and black, the colour of a heap of soot.” When King Iksvaku heard this he was enraged and distressed, and he said,” Seeing that I did not give any of the pill to the queen to drink, so as to prevent her having a son, how comes it that a son is bom to her? “The eunuchs and chamberlains replied,” Your majesty, after you had ground that pill on the millstone, the queen poured a drop of water on the stone and by means of a blade of kusa grass drank it with the tip of her tongue. That is how a son has been bom to the queen. “The king said,” Let the queen’s son never stand before me. I have no wish to see such a son.”
But when King Iksvaku heard of the beauty of the four hundred and ninety-nine princes he was glad and joyful. Merry birth festivities were celebrated for seven days in honour of the beautiful princes, but none in honour of Alinda’s son. He distributed food and drink, solid and soft edibles, clothes, perfumes, garlands and ointments. Sesamum oil, ghee, and various kinds of drink flowed in streams. Four nurses were assigned to each young prince. One anointed him and lulled him to sleep;^ another washed away the faeces and urine from him; another suckled him, and the fourth carried him about in her arms. But no nurse was given to the queen’s son; Queen Alinda’s own attendants were assigned him. Thus, then, were those princes brought up and reared.
King Iksvaku gave all the five hundred young princes names compounded with the word kusa. One was named Indraku^a, another Brahmaku^a, another Devakusa, another Risikusa, another Kusumakusa, another Drumakusa, another Ratnakusa, another Mahakusa, another Hamsakusa, another Kroncaku^a, another Mayurakusa, and so on; all were given names com-pounded with kusa. But to Queen Alinda’s son, the name Kusa simply was given.
Then King Iksvaku gave to all the four hundred and ninety-nine princes children’s toys of various kinds, but he did not give a toy to Kusa, Queen Alinda’s son. So Kusa, when he desired a toy, took those of his brothers, and when he had done playing and amusing himself with them he gave them back. In the same way King Iksvaku gave to those princes carriages of various kinds to play with, right royal elephant-carriages, horse-carriages and chariots. But he gave no carriage to Kusa. When Kusa wanted a carriage, whether an elephant-carriage, a horse-carriage, a chariot, a team-carriage, a palanquin, a war-chariot, a galU, a hoXi-galli, a winged car, or an aerial car, he took those of his brothers and rode in them. Then he gave them back, saying,” Wliy should I keep them?”
And so the princes grew up. When they reached years of discretion at the age of seven or eight the}^ were taught reading, writing, calculation, numeration, reckoning with the fingers, mnemonics, riding on elephants and horses and in chariots, the use of the bow and the bamboo, running, racing, swim-ming, archery, fighting, combat, cutting, stabbing, and striking, and leading an army in battle, and in every way established and trained in kingcraft. But no one taught the arts to Prince Ku^a. Yet by his own intelligence, wisdom and energy he became more expert than all his brothers and the rest of the people. Prince Ku^a was expert in archery and excelled everybody in every other art.
Then the thought occurred to King Iksvaku: “Let me now test these five hundred princes to see who will become king after me. “So King Iksvaku caused five hundred sweet-meats to be made. One large sweetmeat was placed in the middle and covered by the other sweetmeats.” I will know,” said he “that he who picks out the large sweetmeat will become king after me. “When King Iksvaku had thus prepared the pile of sweetmeats he summoned the five hundred princes and said to them,” When I give three claps with my hands quickly take the sweetmeats one by one from the pile.” Those other princes all came first, and after them came Kusa. It was he, of all his brothers, who by plunging in his left and right hand, was the one to pick out the large sweetmeat.
King Iksvaku thought,” This Prince Kusa will become king after me. But he is ill-favoured, ugly, thick-lipped, thick-headed, thick-footed, pot-belhed, and black, the colour of a heap of soot. He is unlovely and repulsive to look on. Who will endure him as king? So let me now test these princes again a second time. I shall have them brought before me at meal-time. I shall know that he who will be the first of them to take his food, will become king after me.”
Then King Iksvaku, at meal-time, summoned the five hundred princes and made them sit down. Food was brought in. The other princes waited to be served with food, but Prince Ku^a took his food on the floor and made a heap of food on the floor with whatever eatables he wanted. He took the condiments to put on them and ate his meal laid out on the floor. King Iksvaku reflected, “This Prince Kusa will become king after me. He will be sovereign of the earth, for that he took his food laid out on the ground.”
King Iksvaku questioned his household priest a second time, saying to him, “Master, which of these princes will become king after me?” The priest replied, “Your majesty, it is this Prince Ku^a who will become king after my lord. He has the marks of a king.”
When King Iksvaku heard the priest he became distressed. “What means is there,” thought he, “whereby this Prince Kuśa shall not become king after me? Let me now secretl}I bury large treasures in hidden places in various parts of the royal palace. He who, after I am dead, will find out, discover and dig up these treasures, will become king. Thus, perchance, some other prince will become king.”
King Iksvaku then buried a great treasure in hidden places in different parts of the royal palace without anyone seeing him. Being advanced in years and near to his death he gave instructions to his ministers, saying to them, “My ministers, whosoever of these five hundred princes will, after I am dead, find out, discover and dig up these treasures, him shall ye consecrate to the throne. There is a treasure within, and a treasure without. There is a treasure that is neither within nor without. There are four treasures underneath the four royal halls. There is a treasure in the water, and a treasure in the ocean. There is a treasure at the joining, and a treasure at the releasing. There is a treasure in a tree-top and on a mountain. There is a treasure where the sun rises and where the Hght -bringing orb goes to rest. Where the devas live their happy lives, there, too, is a treasure laid. My ministers, what prince soever, without being shown, will find out and dig up these treasures, him shall ye consecrate to the throne. So shall he become king.” Then King Iksvaku, being subject to the conditions of time, died.
After their father’s death, the five hundred princes quarrelled among themselves about the throne, each saying, “I am the king, I am the king.” But, owing to their righteous character, they did not harm one another. Then the ministers spoke to them, saying, “Princes, do not quarrel. There are instructions for you from King Iksvaku. When your father was about to die he gave us a message, and he who will understand his father’s message will become king.”
The princes replied, “Ministers, tell us what the message given you by our father was.” And so the ministers related to the five hundred princes the message of King Iksvaku. “There is a treasure within,” said they, “and a treasure without. There is a treasure that is neither within nor without. There are four treasures beneath the four royal halls. There is a treasure in the water, and a treasure in the ocean. There is a treasure at the joining and a treasure at the releasing. There is a treasure in a tree-top, and a treasure on a mountain-top. There is a treasure where the sun rises, and a treasure where the light-bringing orb goes to rest. W^here the devas live their happy lives, there also is a treasure laid. O princes, this was the message left you by your father. Whosoever of you will find and dig up these deposited treasures will become king.”
The four hundred and ninety-nine other princes neither knew nor understood what the treasures mentioned were. But Kusa, with his great intelligence and reflective power understood the whole matter clearly. And he said, “I shall now explain to you my father’s words, and I shall dig up all the treasures which you have mentioned. WTien my father said that there was a treasure within he meant that a treasure was laid in the palace doorway within the threshold.” The ministers had this place dug up and a great treasure was found.
“When my father said that there was a treasure without, he meant that a treasure was laid outside the threshold.” The prince had this great treasure also dug up.
“When my father said that there was a treasure which was neither within nor without, he meant that a treasure was laid in the doorway beneath the threshold.” The prince had this great treasure also dug up.
” When my father said that there were four treasures beneath the four royal halls, he meant that there were four treasures laid under the four legs of King Iksvaku’s chamber couch, fitted with four legs of gold, which served him as a bed. " The prince had these great treasures also dug up.
“A\Tien my father said that there was a treasure in the water, he meant that a treasure was laid in the lotus-pool which is in the royal park A^okavanika.” There also from the pleasure pool the prince had a great treasure drawn up.
“When my father said that there was a treasure in the ocean, he meant that a treasure was hid in the pool of King Iksvaku’s bathing-place.” The prince had this great treasure also dug out of the pool.
“When my father said that there was a treasure at the joining, he meant that a treasure was laid where animals were yoked to the carriage of King Iksvaku, whether an elephant-carriage, a horse carriage, or a team carriage.” The prince had that great treasure also dug up.
“When my father said that there was a treasure at the releasing, he meant that a treasure was laid in the place where they tend the animals and where they were unyoked from King Iksvaku’s carriage, whether an elephant carriage, horse carriage or team carriage.” The prince had this great treasure also dug up.
“When my father said that there was a treasure in a tree-top, he meant that where the tip of the shade of the great tree by King Iksvaku’s reception-room falls at sunrise, and where its last shadow falls at sunset, there too had a treasure been laid.” The prince had these two great treasures also dug up.
“When my father said that there was a treasure on the mountain, he meant that a treasure was laid beneath the slab of stone where King Iksvaku’s paint and ointment for bathing the head were mixed.” The prince had this great treasure also dug up.
“When my father said that there was a treasure where the sun rose, he meant that a treasure was laid where Iksvaku my father was born of a sugar-cane.” The prince had this great treasure also dug up.
“When my father said that there was a treasure where the light-bringing sun goes to rest, he meant that a treasure was laid where King Iksvaku died.” The prince had this great treasure also dug up.
“When my father said that there was a treasure where the devas live their happy lives, he meant that there was a treasure laid where the five hundred princes had food served them by King Iksvaku.” The prince had this great treasure also dug up.
Thus all the great treasures were dug up by Prince Kusa. The ministers, the other princes, the priests, the brāhman royal tutors, the army officers, and all the town and country people marvelled at the treasures dug up by him. “Behold,” said they, “the great intelligence and reflective power of Prince Kusa, for wherever a great treasure was laid in the palace of King Iksvaku, all of it was discovered and dug up by Prince Kusa. He will be king.”
But the ministers thought among themselves, “Before Prince Kusa hears this from others let us set one more test by some other means.” And they spoke to the princes, saying, “Princes, whosoever of you will be the first to worship all the gods and then ascend the throne, he will become king.”
Then the four hundred and ninety-nine princes mounted carriages of various kinds and in quick haste rushed to all the temples of the gods to worship them. But Prince Kusa approached the golden throne of consecration, raised his joined hands to the four quarters in adoration of the gods and in honour of former kings. Then he reverently saluted the throne and ascended it.
Then, indeed, was Ku^a acknowledged by the princes, ministers, army officers and town and country people to be the most clever one, and he was consecrated king. He was hailed as king by the sixty thousand cities, the town and country people, the royal ministers and the princes. This, then, was how Prince Kusa won the throne.
When King Kusa had ascended the throne he showed his mother, Queen Alinda, every mark of respect, honour, rever-ence, esteem and homage. And when he had thus ruled his kingdom with justice for a long time, he, on a certain occasion, appealed to Queen Alinda, his mother, saying, “Mother, bring me a wife to be my chief queen, who will be lovely and beautiful above all other women.” Queen Alinda replied, “My son, who will give you, who are ill-favoured in beauty, a lovely and beautiful wife? I shall bring you as wife one who is ill-favoured like you and who will thus not be a contrast to you.” King Ku^a said, “Mother, if you bring me an ill-favoured wife, I shall not touch her with a hand or with a foot. Bring me a lovely and beautiful wife. Mother, I have neither seen nor heard of an ill-favoured king, or indeed any king, who could find pleasure in an ill-favoured woman. So, mother, bring me a handsome wife.”
Queen Alinda replied and said, “My son, wives and husbands live together happily when they are equal in beauty, for then they are not jealous of each other. A beautiful wife reproaches an ill-favoured husband, and a handsome husband an ill-favoured wife. My son, I shall bring you a wife that is suitable to you, one ill-favoured in beauty, who will not reproach you. “But King Kusa said,” Mother, I will have nothing to do with an ill-favoured wife. Bring me a wife who is unlike me in appearance. “Queen Alinda replied,” My son, who will give you, ill-favoured in appearance as you are, a wife who is lovely in appearance?” King Kusa said, “Mother, bring me a beautiful wife, and fetch her from a distant land at the price of gold.”
Then Queen Alinda summoned the ministers and priests and reported the matter to them.” Sirs, “said she,” find a wife for King Kusa to be his chief queen and foremost of all the many thousands of women in the king’s court. “So the ministers and priests in obedience to the queen sent out brāhmans and messengers to the cities and provinces in all directions “Go, sirs,” said they, “find a maiden who will be suitable for King Kusa, the son of King Iksvaku.”
Now the brāhmans and messengers in scouring the sixteen provinces came to the city called Kannakubja in the province of Surasena. There a king of the Madrakas, named Mahen-draka, was reigning. He had a daughter, named Sudarsana, who was lovely and beautiful; there was none her like for beauty in the whole of Jambudvīpa.
Now this king’s daughter, riding in a chariot drawn by four horses, happened to be going out of the city to the park, in great royal splendour, magnificence and pomp, and attended by her friends and slaves. And those brāhmans and messengers saw her, and they thought, “This king’s daughter is very lovely and beautiful; she is a suitable chief queen for King Kusa.” The next day, in the morning, the brāhmans and messengers, attired and dressed up, stood at the door of the king’s palace. When King Mahendraka entered his reception chamber, the brāhmans and messengers saluted him and stood before him.
Then a brāhman, having hailed the king, said to him, “Your majesty, in Benares there lives one named Kusa, the son of King Iksvaku. He solicits of you your daughter Sudar^ana as his wife. Now King Ku§a is a distinguished man, as he rules over sixty thousand cities.”
King Mahendraka thought to himself, “Connexion with such a man will be worth while, “and to the brāhmans and messengers he said, ” Sirs, King Kusa now becomes my friend. I give him my daughter to wife.” The brāhman then bought some sweetmeats, and, having summoned the other brāhmans, asked them to choose some. “Friends, “said he,” King Mahendraka here offers his daughter Sudarsana as wife to King Kusa. So, friends, offer him this water.” And the brāhmans and messengers did as the brāhman told them. They then addressed King Mahendraka and took their leave. In due time they reached Benares.
The brāhmans and messengers reported to the ministers and the priests. “We have found,” said they, “such a maiden that there is no other maiden like her for beauty in all Jambudvīpa. In the province called Surasena there is a city named Kanyakubja, where a king of the Madrakas, named Mahendraka, is reigning. His daughter, who is named Sudarsana, is lovely and beautiful.” When the ministers and the priests had heard this they reported it to Queen Alinda, saying, “Such a maiden has been found that there is no other maiden her like for beauty in all Jambudvīpa.”
When Queen Alinda heard this, she was glad and pleased. “A wife imlike my son has been found for him,” said she. And she commimicated the news to her son Kusa. “My son,” said she, “such a maiden has been found that there is no other maiden her like for beauty in the whole of Jambudvīpa. In the province called Surasena, there is a city named Kanya-kubja, where a king of the Madrakas, named Mahendraka, is reigning. His daughter, named Sudarsana, is lovely and beautiful.”
King Kusa was glad and pleased when he heard his mother’s words, and he addressed his ministers, councillors, brāhmans, priests and royal tutors, saying,” Sirs, in the province called Surasena is a city named Kanyakubja, where a king of the Madrakas, named Mahendraka, reigns. His daughter is named Sudarsana. Go, fetch her for me.” So the ministers and councillors, the brāhmans, priests, and royal tutors, in obedience to King Kusa, equipped an army of four divisions and set out with great splendour and magnificence.
After they had set out this thought occurred to Queen Alinda: “What means can there be, “she thought, “whereby Sudarsana, a king’s daughter, shall not know what King Kusa is like in complexion and form?” And it was this that she decided on: “Let me now, “said she,” provide an inner chamber where King Kusa may divert, enjoy and amuse himself with his wife, without, however, her knowing what King Kusa is like.” And Queen Alinda prepared such an inner chamber which was plastered inside and outside, draped with festoons of fine cloth, made fragrant with incense, and strewn with garlands of flowers. Here King Kusa could divert, enjoy and amuse himself with his wife.
In due course the ministers, councillors, brāhmans, priests and royal tutors came to the city of Kanyakubja in the province of Surasena. They went to King Mahendriaka, hailed him, and standing before him said “Your majesty, your son-in-law Kusa enquires after your health and that of your court. He asks you to give him your daughter Sudarsana to be his wife, as your majesty promised. “King Mahendraka saluted and greeted the ministers, councillors, brāhmans, priests and royal tutors, and gave them regal and costly clothes, ornaments and food. The ministers and councillors tarried there for some days, and then they addressed King Mahendraka, saying,” Your majesty, we have come a long way. Give us the bride, and let us go. “Then King Mahendraka, with great royal splendour and magnificence, and to the accompani-ment of shouts of” bravo “and” hurrah” from the great crowd of people and the beating of drums, kettledrums and tabours and the blowing of trumpets, performed the rite of giving the bride, and gave his daughter Sudarsana to be the wife of King Kusa» And the ministers and priests performed the rite of taking the bride, addressed King Mahendraka and departed.
In due course they reached the park in Benares. Thence Sudarsana, a king’s daughter, was led with great honour and pomp into the city of Benares and into the royal court. She came to her mother-in-law. Queen Alinda, and, having bowed at her feet, stood in front of her. When Queen Alinda saw her daughter-in-law she was delighted, pleased and glad.
Now in the dark inner chamber King Kusa sat diverting, delighting and amusing himself with the king’s daughter Sudarsana, with the aid of costly means of joy and pleasure. But as the king’s daughter Sudarsana was diverting, delighting and amusing herself with King Kusa in the dark inner chamber this thought occurred to her: “The family of Iksvaku to which King Ku^a belongs,” thought she, “is prosperous, wealthy, at peace, rich in food, and an unfailing mine of precious stones. But this bed-chamber of ours is dark, and no lamps are lit in it. We do not see each other with our eyes. I do not know what King Kusa is like in complexion and form, nor does King Kusa know me and what Queen Sudarsana is like in complexion and form. I do not understand the reason why no lamps burn in our bed-chamber either night or day.”
Then Queen Sudarsana privily questioned King Kusa, saying, “Sire, this royal family is prosperous, wealthy, and an un-failing mine of precious stones, but in this bed-chamber of ours no lamps are lit by night or by day. We so live together in darkness that we do not see each other with our eyes. I do not know what my husband is like, nor does my lord know me and what Queen Sudar^ana is like. I do not understand the reason why no lamps are lit in our bed-chamber.” King Kusa replied, “Lady, I, too, do not know why the lamps are not lit in our bed-chamber. But my mother will know, ask her.”
So Queen Sudarsana, a king’s daughter, at dawn of day when King Kusa had gone out, attired herself and put on her jewellery. She approached Queen Alinda and bowed at her feet. And when she had thus bowed to her mother-in-law Sudarsana said, “Madam, this royal family is prosperous, rich, and an unfailing mine of precious stones. Yet in our bed-chamber no lamps are lit by day or by night, so that we live together in darkness and do not see each other with our eyes. What reason is there that the lamps should not be lit in our chamber?” Queen Alinda, the queen-mother, replied, “Sudarsana, my daughter, you both, husband and wife, are sublimely beautiful. I have seen none other like you. The object is, therefore, that you should not see each other’s sublime beauty and become distraught. Besides, I have made a covenant with the gods that you should see each other only after a long time, twelve years after my daughter-in-law Sudarsana has a son or daughter. This is our family custom.”
Sudarsana, a king’s daughter, replied, “It was indeed a wicked covenant that you made with your gods, whereby we should not see each other for a long time.” Alinda, the queen-mother said, “What can I do? I must keep my covenant with the gods, so that you do not see each other’s sublime beauty and become distraught.” Thus, then, was Sudarsana, a king’s daughter, persuaded by Alinda, the queen-mother.
Some time afterwards Sudarsana, a king’s daughter, pros-trated herself before her mother-in-law and appealed to her, saying, ” Madam, I wish to see my husband. “Alinda the queen-mother, replied,” Let be, my daughter. In good time you shall see him. “But Sudarsana appealed to her again and again.” Madam, “she said,” I should like to see him just once. “Then the thought occurred to Alinda, the queen-mother: “Sudarsana, a king’s daughter, is anxious to see Ku^a. If I do not dispel it her curiosity will become too great.” So she said, “Sudar^ana, my daughter, very well. To-morrow I shall show you King Kusa in his reception-chamber. A view of the king has been granted to the people.”
Then Queen Alinda spoke to King Kusa, saying, “My son, Sudarsana here, a king’s daughter, is anxious to see you. But you are ill-favoured in beauty, and I fear that when she sees what you are like there will be a change of heart in her. Therefore pretend that the handsomest and fairest of these five hundred princes is the king. Make him sit on the throne, and he will have to be pointed out to Sudarsana as being King Kusa. Thus Sudarsana will believe that King Ku^a is of such appearance, and not turn her heart away from him.”
King Kusa replied, “Mother, let this be done.”
Now of those princes the handsomest and fairest was Ku§a-druma. So he, arrayed in regal and costly clothes and jewels in the manner of a king, was led to the throne in the royal reception-chamber, under the pretence that he was the king. All the other princes also were arrayed and decked out, and led in, each to his throne. The ministers, priests, army officers, merchants, citizens, villagers, country people and the royal retainers all sparkled like the attendants of a deva. When his brother. Prince Ku^adruma, had taken his seat on the throne. King Kusa took a sunshade and held it over his left side.
Then Queen Alinda, with Sudarsana her daughter-in-law, and attended by many hundreds of other queens came out of the palace and stood at the window. Alinda, the queen-mother, pointed out Prince Kusadruma as he sat on the throne to her daughter-in-law Sudarsana.” Sudarsana, my daughter, “said she,” that is your husband. Look at him. “And Sudarsana, seeing Prince Kusadruma seated on the throne, rejoiced in her heart, and said,” Great has been my good fortune in that I have such a comely, handsome and fair husband, who excels the whole royal entourage in beauty. “Sudarsana, a king’s daughter, then continued her survey of the whole assembly until her keen woman’s perception caught sight of the royal sunshade-bearer. And when she saw him her heart was repelled, and she became distressed and grieved. She said to her mother-in-law, Alinda, the queen-mother,” Madam, King Kusa is radiant, and the princes are good and fair. The royal assembly shines like an assembly of the devas. But this sunshade-bearer is unsightly; he does not befit such a king who is like the son of a deva. This sunshade-bearer is a monstrosity, thick-lipped, thick-headed, thick-footed, pot-bellied, and black, the colour of a heap of soot. The whole glory of the royal assembly is marred by the sunshade-bearer. Is there in this wide realm no other man who could bear the king’s sunshade? If my husband is willing to do something to please me, then he will not allow this simshade-bearer to stand in his presence, but will have another man to bear his sunshade.”
Queen Alinda replied, “Sudarsana, my daughter, do not talk so. His form does not matter. For though he is ill-favoured in appearance, in moral qualities he is high-minded, virtuous, truthful, righteous, meritorious, strong, and able to defeat rival kingdoms. It is through his might that no enemy has done harm to us in our sixty thousand cities, and in our villages and provinces. It is through his might that we all live in comfort.” In this way Sudarsana was persuaded by Queen Alinda.
But Sudarsana then talked privily with King Kusa. “Sire, “said she,” is there not in your wide realm some other man who could be your sunshade-bearer? The sunshade-bearer you now have is unsightly. If you wish to do something to please me, then send this sunshade-bearer away and appoint another man. “The king replied, "Do not thus revile the sunshade-bearer. What does his form matter? If a man has moral worth, what matters his form? This sunshade-bearer has the moral qualities of being high-minded, good and strong, and through his might no enemy can do harm to these sixty thousand cities.” So Queen Sudarsana was persuaded by King Kusa also.
Now King Kusa, too, in his turn was anxious to see his queen, Sudarsana, and he appealed to his mother. Queen Alinda. “Mother, “said he,” I have a longing to see Queen Sudarsana. “Queen Alinda repHed,” My son, you are ill-favoured in beauty.
If Sudarsana learns that King Kusa is like this in complexion and form, it is certain that she will kill herself by some violent means.” King Kusa said, “What can be done? Some means must be devised whereby I may be able to see Sudarsana without her knowing who I am.” Queen Alinda replied, “My son, here is a way. When Sudarsana, the king’s daughter, with the other queens and all the women of the court, goes out to the park to look at the lotuses, then do you too, dressed simply, go to the park, step down into the lotus pool up to your neck and stay there with your head concealed by the lotus leaves. I shall so arrange matters that Sudarsana herself will come down the steps of the lotus pool to gather lotuses just at the spot where you stand. Because Sudarsana dotes on flowers and leaves you will see her as you desire to do.”
Now it then happened that florists brought into the royal palace some lotuses which were fragrant and in full bloom, and garlands of various kinds. When Sudarsana saw these blossoming lotuses she appealed to her mother-in-law, Queen Alinda, saying,” Madam, I wish to see the ponds where these blossoming lotuses grow. “Alinda, the queen-mother, replied, “Very well, my daughter, you shall see all the ponds. Let us set out.”
Then Queen Alinda informed King Ku^a, saying, “My son, so that you may know, I tell you that Sudarsana, the king’s daughter, with the women of the court, intends to go out to see the ponds. If you wish to see her, go out to the park, simply dressed, and stand in a place where Sudarsana may not see you and learn that you are King Ku^a.”
So King Ku^a, in obedience to his mother, at dawn of day went to the park simply clad in ordinary clothes, and sat down waiting for the women. He went down the steps of the pool at the place where there were most lotuses, and sat there concealing himself among the lotus leaves. Then all the women came out. As the Nandana grove is made gay when filled with throngs of Apsarases so was this park made gay by the king’s women.
When Queen Sudarsana saw those blossoming and charming lotuses in the pools, she said to the other queens, “Ladies, come, let us gather lotuses from the pools.” The queens replied, “Very well, your majesty, let us gather lotuses.” Then Queen Sudarsana with the other queens went down the steps at the place where King Kusa stood, Sudarsana going first. She stretched out her hand for lotuses and was about to gather one when suddenly she was embraced by King Kusa. And it seemed to Queen Sudarsana that she had been seized by a water demon. She called out “Help, help. I have been violated,“and am being devoured by a water demon.” But all the women stood on one side for they said among themselves that King Kusa was dallying with his queen, though she would say “Help, help, I am being devoured by a water-demon.” When the women saw that King Kusa had had his wish, her attendants joined Queen Sudarsana and the bali offering was made. “The censer is burning,” said they, “the evil has been allayed and done with for you. Hurrah! You have been freed from the water demon.”
Queen Sudarsana with the other queens then spent the day diverting, enjojdng and amusing themselves by the lotus-pond, and in the evening returned to the palace. Queen Sudarsana entered King Ku^a’s bed-chamber. The king said to her, “My queen went to see the lotus-pond, but she brought no lotuses for me. You do not love me dearly. “The queen replied,” Your majesty, how could I have any lotuses? I had gone down to the pool and was about to pick some when I was embraced by a water-demon, and I came near being devoured by him. But I was rescued by the women of the court. Your majesty, the water-demon in the lotus-pool was exactly like your sunshade-bearer. I should think that they were born of the same mother.” King Kusa then said to her ” My lady, you must not go out again to see the lotus-pond. I, too, was nearly devoured by a water-demon.”
Then at the time of the mango harvest the royal mango growers brought to the palace mangoes of various kinds. When Queen Sudarsana saw these various mangoes she appealed to her mother-in-law, Alinda the queen-mother, saying, “Madam, I want to see the mango-groves.” Alinda, the queen-mother, replied, “Very well, my daughter, you shall see them. To-morrow I will take you out to the mango-groves.”
Alinda, the queen-mother, summoned the mango growers and gave them instructions. “To-morrow,” she said, “Sudar-sana, the king’s daughter, with the women of the court will be coming out to see the mango grove. Therefore have the grove cleaned and swept, drape the trunks of the trees in green cloth, adorn the grove with festoons of bright cloth, make it fragrant with incense and strew it with heaps of flowers.”
The keepers of the park in obedience to Alinda the queen-mother decorated that part of the park where the mango-grove was.
Queen Alinda next informed King Kusa, saying, “My son, so that you may know, I tell you that to-morrow Sudarsana, the king’s daughter, with the women of the court, will be going out to see the royal mango-grove. If, as I think you are, you are eager to see Sudarsana, the king’s daughter, then go, simply dressed in ordinary clothes, to the mango-grove and stand there in such a place where Sudarsana may not discover that it is King Kusa who is there.” Following his mother’s instructions he went, simply dressed in ordinary clothes, and stood beneath the finest mango of all in the whole grove.
Then Sudarsana, attended by the women of the court, with great royal splendour and magnificence and riding in brilliant royal chariots, set out for the mango-grove. Sudarsana alighted from her chariot and, accompanied by several hundred queens, entered the grove. As in Citraratha and Mi^rakavana, the parks of the devas of Trayastrim^a, the koviddra and the ydtraka trees are graced when they are surrounded by the devas, so the mango-grove was graced when surrounded by the women of the king’s court.
Meanwhile Queen Sudar^ana with the others strolled up and down the mango-grove, picking the fine mangoes, eating the fruit and gathering various flowers. She came to the middle of the grove where King Kusa was sitting. Then King Ku^a jumped out from beneath the mango tree and embraced Queen Sudar^ana when she was looking the other way. She was frightened and terrified, and thought that she had been seized by a demon of the forest. She cried out, “Help, help. I have been violated. I am being devoured by a demon of the forest. “But the women ran off this way and that.” King Ku^a, “said they,” is diverting, enjoying and amusing himself with Queen Sudar^ana in the mango-grove. But Sudarsana will go on saying Help, help. Run, women, I am being devoured by a demon of the forest.”
When the women knew that King Ku^a had diverted, enjoyed and amused himself with Sudarsana as much as he wanted, they returned to the place with armfuls of flowers. And the hundreds of queens threw handfuls of flowers over King Ku^a and cried out, “Fie on you, demon, fie on you demon.” So King Ku^a let go of Queen Sudarsana and returned to the palace. Her retinue then gathered round Queen Sudarsana and made the bali offering. They then said, “The censer is burning; the evil is allayed and done with. Hurrah! You have escaped alive from the demon.”
Then Queen Sudarsana with the other queens spent the day in the mango-grove, diverting, enjoying and amusing themselves as they wished, and in the evening they returned to the palace. Sudarsana entered King Ku^a’s bed-chamber.
King Ku^a said to her, “The queen went out to see the mangoes, but she did not bring me any. She does not love me therefore.” The queen repHed, “Your majesty, how could I have any mangoes? I had gone out to see the mangoes, but I was embraced by a demon of the forest and came near being devoured by him. But I was rescued from his clutches by the women of the court. And, your majesty, the demon of the forest was very much like both your sunshade-bearer and the demon in the lotus-pool. I should think all three were bom of the same mother; they are all so much alike.” The king said, “My queen, do not go to see the mango-grove again. I, too, was nearly devoured there by a demon of the forest.”
On another occasion, again, did Queen Sudarsana appeal to her mother-in-law, Alinda, the queen-mother, saying, “I have a desire to see King Ku^a’s troop of elephants. I hear that King Ku^a has a large troop of sixty thousand elephants.” Alinda, the queen-mother, replied, “Very well, my daughter, you shall go out to-morrow to see the royal elephant troop.”
Then Alinda, the queen-mother, summoned the mahout and gave him instructions. “To-morrow,” she said, "Sudarsana, the king’s daughter, with the women of the court, will be going out to view the stable of the king’s elephants. So have the elephants and their stable decorated. “The mahout, in obedience to the command of Alinda, the queen-mother, had the sixty thousand elephants decked out in all sorts of orna-ments. They were covered with network of gold, and had gay favours on their tusks and trunks, while their hoofs were like coral. The elephant stable was cleaned and swept, strewn with heaps of flowers, himg with festoons of bright cloth and made fragrant with incense.
Next Alinda, the queen-mother, informed King Ku^a, saying “My son, so that you may know, I tell you that in the morning Sudar^ana, the king’s daughter, with the women of the court, will be going out to view the royal elephant-stable. So go, simply dressed, to the elephant-stable and stand there in such a place that Sudar^ana may not know that it is King Kuśa who is there.”
So at dawn King Ku^a, in obedience to his mother’s instructions, went to the elephant-stable simply dressed like an elephant-keeper, and sat down near an elephant to wait for Sudarsana. At length, attended by her mother-in-law, Alinda, and the women of the court and riding in a royal chariot, she came to the elephant-stable. She alighted from her chariot and, accompanied by several hundred slaves, went in. And King Kusa in the guise of an elephant-keeper sat among the elephants contemplating Sudarsana.
Queen Sudarsana, after strolling about the elephant-stable with the women of the court, was leaving to go back to the palace when King Ku^a hit her in the back with a piece of fresh and steaming elephant dung. Her royal garments were soiled by it. Queen Sudarsana, the king’s daughter, protested to her mother-in-law, Alinda, the queen-mother, saying, “Madam, this mahout of the king’s should be flogged. Is it possible that she who is King Kusa’s chief wife should be pelted by him with elephant-dung?” Alinda, the queen-mother, replied, “Let be, my daughter, go to. This royal mahout is inviolate. So what can we do?” In this way Sudarsana was appeased by her mother-in-law.
On another occasion, again, did Sudarsana appeal to her mother-in-law Alinda, the queen-mother. “Madam,” she said, “I wish to see King Kusa’s herd of horses.” Alinda, the queen-mother, replied, “Very well, my daughter, you shall go out to see King Kusa’s herd of horses.”
Then Alinda, the queen-mother, summoned the grooms and gave them instructions.” To-morrow, “she said,” Sudar-sana, the king’s daughter, with the women of the court, is going out to view the royal herd of horses. Decorate all the sixty thousand horses and have the stable cleaned and swept and strewn with heaps of flowers.” The grooms in obedience to the command of AHnda the queen-mother, decorated the sixty thousand horses with all sorts of trimmings, cleaned and swept the stable and strewed it with heaps of flowers.
Next Alinda, the queen-mother, informed King Ku^a. “Ku^a, my son,” she said, “so that you may know, I tell you that Sudar^ana, the king’s daughter, with the women of the court, will be going out to view the royal stable. If you are eager to see her then go, simply dressed, to the stable and stand there in such a place that Sudar^ana may not know that it is King Ku^a who is there.” So King Ku^a in obedience to his mother’s instruction, at dawn of day disguised himself as a groom, scattered hay for the horses and sat down to wait for Sudar^ana.
In the meantime Sudar^ana, the king’s daughter, together with her mother-in-law, Alinda, the queen-mother, and all the women of the court set out for the stable riding in bejewelled palanquins. Sudar^ana stepped out of her palanquin and, attended by several hundred queens, entered the stable. And King Ku^a stood behind the horses contemplating Sudar^ana.
Queen Sudar^ana, after strolling about the stable with the other women, was leaving to go back to the palace when King Kuia hit her in the back with a piece of fresh and steaming horse-dung. And her royal garments were soiled by it.
Sudan4ana, the king’s daughter, said to her mother-in-law, Alinda, the queen-mother, “Madam, that groom must be flogged. Is it possible that she who is King Ku^a’s chief wife should be pelted by a groom with horse-dung?” Alinda, the queen-mother, answered, “My daughter, forget it. These royal grooms are inviolate. So what can we do?”
On yet another occasion did Sudar^ana appeal to her mother-in-law, Alinda, the queen mother. “Madam,” she said, “I have a desire to see King Ku^a’s collection of chariots. I have heard that King Ku^a has a large collection of sixty thousand chariots.” Alinda, the queen-mother, replied, “Very well, my daughter, to-morrow you shall go out to view King Ku^a’s collection of chariots.”
Then Alinda, the queen-mother, summoned the keepers of King Ku^a’s chariots and gave them instructions. “To-morrow, “ she said,” Sudarlana, the king’s daughter, together with the women of the court, will be going out to view King Kusa’s collection of chariots. " And the chariot-keepers, after hearing the queen-mother’s words, on the next day got ready the sixty thousand chariots, which, draped in skins of lion, leopard and tiger and in white cloth, moved with a merry rattling, with banners, flags and pennons flying.
Next Alinda, the queen-mother, informed King Ku^a. “My son,” she said, “so that you may know, I tell you that to-morrow Sudarsana, the king’s daughter, with the women of the court, will be going out to view the royal collection of chariots. If you are eager to see her, then go, simply dressed, to the chariot shed and stand there in such a place that Sudarsana may not know that it is King Ku^a who is there.”
Sudarsana, the king’s daughter, with Alinda the queen-mother and all the women of the court set out for the chariot shed riding in royal chariots. In the meantime King Kusa, in obedience to his mother’s instructions, at dawn of day went to the chariot shed simply dressed in the guise of a chariot-keeper, and sat down among the chariots to wait for Sudarsana.
Sudarsana, the king’s daughter, alighted from her chariot and, accompanied by several hundred queens, entered the chariot shed. After strolling about the chariot shed with the other queens, she was leaving to go back to the palace when King Ku^a hit her in the back with a piece of fresh and steaming cow dung. Her royal garments were soiled by it. Sudarsana, the king’s daughter, said to her mother-in-law, Alinda, the queen-mother, “Madam, that chariot-keeper should be flogged. Is it possible that she who is King Kusa’s chief wife should be pelted by him with cow dung?” Alinda, the queen-mother, replied, “My daughter, forget it. This royal chariot-keeper is inviolate. He is the guardian of the king’s store of chariots. So what can we do?” And Sudarsana was appeased by Alinda, the queen-mother.
On another occasion a fire broke out in the royal elephant-stable, a great blazing conflagration. Thousands of elephant-keepers and the mahouts, and a large crowd of other people rushed to the elephant-stable to put out the fire but they were not able to extinguish the flames. All the women of the court were frightened and terrified by the fear of fire, being afraid that it would bum the royal palace also. They all ran away from the neighbourhood of the elephant-stable and sat waiting to see who could put out the blaze. The great crowd strove until they were tired, but they were not able to extinguish the blazing conflagration, nor was the crowd able to throw down the thick, bulky and burning roofs of the elephant stables.
Meanwhile King Ku§a was strolling up and down outside the city. One of the ministers went to report to him, saying, “Your majesty, so that you may know, I tell you that a fire is blazing in the royal elephant stable.” When he heard this. King Ku^a mounted an elephant and came at a gallop, attended by his retinue, to the elephant stable. All the women of the court saw the king rushing in. And as he rushed in, by his sole effort the blazing roof, sides, and joints of the walls were thrown away from the elephant stable. He also cut off with his hand and at one stroke the bonds of those elephants which were tied with thongs. He threw out the elephants which had been overcome by the fire, flinging them to one side away from the danger of fire.
Thus the burning elephant stable was instantly extinguished by King Ku^a, and the whole troop of elephants rescued from the fire. Countless thousands witnessed this display of energy and bravery by King Ku^a, and gave vent to thousands of cries of “bravo!” The women of the court witnessed the manly bravery of King Ku§a, and in their gladness and joy all exclaimed, “Behold the strength and bravery of King Ku^a.”
Then a hunchbacked woman gladly and impulsively calling " King, king," shouted at King Ku^a:—
Seated on his throne, strong, rich in splendour, and mighty, he illuminates all the world around him, like the moon in the sky.
Like Kdmadeva, red-eyed like the partridge, he shines; the powerful valiant king has rescued the elephants.
King Ku^a was pleased with the hunchbacked woman and offered her the choice of a boon.
’Tis a good hunchbacked dame who praises the king. I will give you four garments of Benares cloth.
Now when Sudarsana heard the hunchbacked woman speak the praises of Ku^a, she thought to herself, “It must be King Ku^a whom this woman is praising.” When she saw that King Kusa was of such complexion and form, she was stricken in her heart, and became distressed and grieved. “Alas! “said she, " that my husband should be like this, ill-favoured in complexion, repulsive, thick-lipped, thick-headed, thick-footed, pot-bellied, black, like a heap of soot. There is no difference at all between him and an ogre.” And in her anger with the hunchbacked woman she said:—
Can we not cut off with a sharp sword the tongue of this woman who sings the praises of the king?
The hunchbacked woman sought to appease Queen Sudarsana with the verse:—
Kings can hold over one the threat of prison or of death. So I tell his praise to safeguard my own life.
When Queen Sudar^ana had seen that King Ku^a was Hke that, ugly and hideous, she no longer found joy in the king’s court which hitherto had been so delightful, like a home of the devas, and so full of good things. She had no desire for food and drink. “I will not eat or take nourishment,” said she. “What is life to me, since I have to live with an ogre? “And Sudar^ana, the king’s daughter, appealed to her mother-in-law, Alinda, the queen-mother, saying,” Madam, let me free. I will go back to Kanyakubja, to my mother and father. If you do not let me go I will presently do violence to myself and kill myself.”
Alinda, the queen-mother, reflected, “It is better that this king’s daughter lives than that she should die. “So she said,” My daughter, go where you wish.”
So Sudarsana, the king’s daughter, followed by a hunchbacked woman, mounted her horse-carriage, left Benares and set out on her journey. In due course she came to Kanyakubja, to her mother and father. Meanwhile, when King Kusa entered his bed-chamber in the evening, he could not find Queen Sudarsana. Search was made for her all over the palace, but she could not be found anywhere. And King Ku^a fretted, sorrowed and grieved at not finding Sudarsana. From all his numerous harem he refused to take another woman.
When he learnt that Queen Sudariana, followed by the hunchbacked woman, had gone to her people’s place. King Ku^a appealed to Alinda, his mother, saying, “Mother, I, too, will go to Kanyakubja, to Mahendra, the king of the Madrakas, and my father-in-law, and bring back Queen Sudarsana.” Alinda, the queen-mother, on hearing Ku^a her son saying that he would go to Kanyakubja, was overcome by love for her son and regard for the kingdom, and she staggered, collapsed and fell to the ground, filled with sorrow for her son. “Behold,” she said, “the harm I did through my ill-luck. When I sought out Sudarsana, the daughter of Mahendraka, king of the Madrakas at Kanyakubja, and brought her here, I did not know how things would turn out for my son, King Kusa.”
Then AHnda, the queen-mother, spoke to her son, saying, “My son, you are the son of King Iksvaku. You have been deHcately nurtured and brought up in comfort. The country people feed on barley meal, dress in woollen clothes, and draw a bare sustenance from their daily toil. How will you fare as you travel among them?” King Kusa replied. “Mother, I shall earn my living as I go along by dancing, singing, playing, and by various other arts and means. Do not worry, mother.”
King Kusa thus appeased his mother and established his brother Kusadruma on the throne, saying to him, “My brother, rule over these sixty-thousand cities, with the villages and the provinces. These sixty-thousand elephants, decked out in all their trappings, covered with net-work of gold, and having hoofs like coral are for you. And so are the sixty-thousand horses, all of them fleet steeds from Sindh decked out in all sorts of trimmings, and these sixty-thousand chariots, draped in skins of lion, tiger, leopard and in white cloth, and moving with a merry sound with sunshades, banners and flags aloft, all are conveyances for you. Guard this realm until I shall come back.” Next King Kusa gave instructions to his ministers, saying, “This young prince, Kusadruma, will be your king until I come. Bear this in mind, and so govern the kingdom in righteousness and protect the citizens and the country people.”
After he had thus instructed his ministers, put his brother, Kusadruma, on the throne, and taken courteous leave of his mother. King Kusa took his lute and set out towards the north. Earning his living by various means as he went on his way to his father-in-law in Kanyakubja, he in due course reached the district of Kanyakubja. In a certain village there he came to a house, and an old woman gave him lodging in a shed. Now in that village a festival was in progress, and the old woman said to King Kusa, “My son, there is a festival in the village here. Go to the middle of the village, and there you can get something to eat and drink. Then when you have fed come back here.”
King Ku§a in obedience to the old woman went to the middle of the village. There he so played on his lute and sang his songs that all the villagers approved of him. And the people being thus pleased gave him a milk-bowP full of various eatables, a large water-jug of gruel, a dish of curds and various condiments. King Kusa carried all this food to the old woman’s shed. When the old woman saw the food she was glad.” For, “said she,” the minstrel will have one meal here, and in the early morning he will move on. The remains of the food will last me for two or three months. “But as he chattered with the old woman King Ku^a ate up half of the food that was in the milk-bowl. The old woman saw it. “Now,” said she, “he will presently give me the remainder of the food.” But King Kusa was hungry and ate up all the food in the milk-bowl; not a mouthful was left. Then the old woman thought to herself, “Now that the minstrel has eaten all the food in the large milk-bowl, he will be satisfied. He will not be able to eat the sweetmeats in the water-jug also, and thus there will be enough to last me for a long time.” But King Kusa was hungry after his travel, and ate up the jugful of sweetmeats, the dish of curds and all the condiments. Nothing was left for the old woman.
The old woman was filled with despair. She cried out “Help, help! Come, run to my aid. An ogre in human form has come into my house and is going to devour me.” But King Kusa said, “Mother, why do you cry out? What are you doing? Are there no ugly people in the village also? Do not be afraid, nor cry out. I will stay here to-night and to-morrow I will be on my way.”
And King Kusa rose up in the early morning and set out. In due course he reached Kanyakubja, where he entered a garland-maker’s booth.” I shall settle down at the master garland-maker’s” said he, “live here, and so become an expert at his craft.”
Now at that garland-maker’s booth there were being made neck-garlands, fragrant crests, and wreaths for the king. And King Ku§a made such neck-garlands, fragrant crests, and wreaths, so well and cleverly fashioned, so pretty and so shapely, that all the garland-makers were amazed when they saw them. “Look,” said they, “what a fine master this is, what a brilliant craftsman, who makes such neck-garlands, fragrant crests, and wreaths, so well and cleverly made, so pretty and so shapely, that we have never seen their like before.” And King Ku^a inscribed all with his name so that Sudar^ana should know they were the handiwork of King Ku^a.
Then these neck-garlands, fragrant crests, and wreaths were taken to the palace and handed to Sudarsana, “Look, Sudarsana,” said they, "at these bouquets; how well made they are, how pretty, how cleverly fashioned and how variegated. “And Sudarsana had taken the finest of the neck-garlands, crests and wreaths, and was on the point of putting them on, when she saw the name of Kusa. She thought to herself,” These are the handiwork of King Ku^a. He must have come here as an ordinary person. “But Sudarsana rejected those made by King Ku§a and selected others crudely made. Her mother, her sisters and the women of the court remon-strated with her, saying,” Sudarsana, why do you reject these finest neck-garlands, crests and wreaths and choose others crudely made? “She answered them, saying, “I want none of those. Let me have this.” But she revealed her secret reason for this to no one.
Thus King Kusa derived no profit from his stay at the garland-maker’s. So he left and settled at a master potter’s, where various earthenware vessels were made for the king’s household. There King Kusa made earthenware vessels which were so well and cleverly fashioned and so shapely, that all the potters were amazed when they saw them. “Look,” said they, “what a fine master this is, what a smart craftsman who has made these vessels which are so well and cleverly fashioned and so shapely that we have never seen their like before.” On every one of them King Ku^a had carved his name as a mark, so that Sudar^ana should know it was the handiwork of King Ku^a.
These vessels were taken by the female slaves of the court into the palace and handed to Sudar^ana. “Look, Sudarsana,” said they, “at these vessels; how lovely and fine they are, and how well and cleverly fashioned. Take the one that pleases you.” And Sudarsana was on the point of taking the finest and most beautiful of all the vessels when she saw the name of Kusa on it. She thought to herself “This is the work of Ku^a. “She therefore rejected it and selected others crudely made in their place. Her mother, her sisters and the women of the court remonstrated with her, saying,” Vessels as fine as these have never before been brought into the palace. Why do you not choose these fine vessels? “She answered them, sajdng, “I do not want that. Let me have this.” But she revealed the secret reason for this to no one.
King Ku^a thus derived no profit from his stay at the potter’s. So he left and settled at a master joiner’s. There various kinds of joinery work were made for the royal household — chairs, sofas, benches, bedsteads, footstools, fine seats, ayakvas, dishes, antakotas, and various other articles of joinery. Then King Ku^a turned out such articles of joinery, so well and cleverly made and so shapely, that all the joiners were amazed when they saw them. “Look,” said they, “what a fine master and brilliant craftsman it is who has made articles so well and cleverly fashioned that we have never seen their like before.” King Ku^a inscribed his own name on all of them as a mark, so that Sudarsana should know they were the work of King Ku^a.
The slaves of the household brought this joinery work to the palace, and the loveliest articles were selected and handed to Sudariana. “Look, Sudarsana,” said they, “at these articles of joinery; how fine and lovely they are. Choose what you like.” And Sudar^ana was on the point of choosing the finest and loveliest of all the chairs, sofas, benches, foot-rests, footstools, fine seats, ayakvas, antakotas, dishes and tables, when she saw the name of Ku^a on them. She thought to herself, “These are the handiwork of Ku^a.” So she rejected these articles of joinery and chose others crudely made. Her mother, her sisters and the women of the court remon-strated with her, saying, “Sudarsana, why do you reject such fine articles of joinery and select others crudely made?” She answered them, saying, “I do not want these. Let these be mine.” But she revealed the secret reason for this to no one.
Thus King Kusa derived no profit from his stay at the joiner’s. So he left and settled at a laundryman’s, where the clothes of the palace women, including those of Sudarsana, were washed. Now King Kusa recognised Sudar^ana’s clothes and he washed them. He rinsed them so well and washed them so clean and spotless, that the laundrymen were amazed when they saw them. “Look”, said they, “what a fine master and what a smart workman it is who has washed and rinsed these clothes so well and made them so clean and spotless, that we have never seen their like before. " King Ku^a wrote his name in ink on them as a mark, so that Sudarsana should know it was the work of Kuia.
These clothes were then brought by the household slaves to the palace. Those which belonged to the queens were delivered to the queens, and those which belonged to the women of the court were delivered to them. The women saw how clean, pure and spotless the clothes of Sudarsana were. They marvelled and said that Sudarsana’s clothes, being the brightest of all, well washed, pure and spotless, were worth a double or treble washing fee from Sudarsana. She, too, was pleased until she saw Ku^a’s name where the laundryman had written his name in ink on the edge of the garmentI and learnt it was Kusa’s work. After that she would not take them herself; but two of her attendants said,” Let us two take them.”
Now all the women of the court handed over the fee for washing their own clothes to the slaves. But Sudarsana was not willing to pay for washing hers. Her mother, her sisters and the women of the court remonstrated with her, saying, “Sudarsana, seeing that your clothes are so well washed and cleaned and all are excellent, why do you not pay him the washing f ee?” Sudarsana replied, “Why do you worry? It will be given him some other time.” But she did not reveal the secret to anybody.
King Ku^a thus did not derive any profit from his stay at the laundryman’s. So he left and settled at a master dyer’s. In that dyer’s workshop the clothes of the women of the king’s court, including those of Sudarsana, were dyed. There also did King Ku^a recognise Sudarsana’s clothes, and he dyed them so well, with such colour and variety of hue, that all the dyers were amazed. “Look,” said they, “what a fine master and smart workman is this who dyes clothes so well and with such variety of colour, that we have never seen their like before.” King Ku^a wrote his name in ink on all of them as a mark, so that Sudarsana should know it was the work of Kusa.
Then the household slaves gave to the queens the clothes which belonged to them, and to the women of the court those belonging to them. The women of the court were amazed when they saw Sudar^ana’s clothes. They were dyed so well, so beautifully and so brightly that they thought Sudarsana should pay a double or treble dyer’s fee. The clothes were handed to Sudarsana, and when she saw them so well dyed, so beautiful and bright, she was joyful and glad, until she saw in the place where the dyer had put his mark the name of Ku^a. She thought to herself,” This is the work of Kusa. " And she would not accept the clothes, but offered them to her attendant.
The women of the court handed over the fee for dyeing their clothes to their slaves, but Sudarsana was not willing to pay the fee. Her mother, her sisters, and the women of the court remonstrated with her, saying,“Sudarsana, your clothes have been dyed so well, so beautifully and brightly that you ought to pay double or treble the dyer’s fee. But you refuse to pay it.” Sudarsana replied, “Why do you worry? It will be paid some other time.”
Thus King Ku^a did not derive any profit from his stay at the dyer’s. So he left and settled with a master maker of bo wis. There at the king’s command various kinds of eating and drinking bowls of gold and silver, inlaid with precious stones, were made for the use of the court. King Kusa made such lovely and well-fashioned eating and drinking vessels of gold and silver, inlaid with precious stones, that there was no bowl-maker who could make their like. And when the bowl-makers saw such bowls they were amazed. “See,” said they, “what a fine master, what a smart craftsman it is who makes such bowls of precious metals, that we have never seen their like before.” And on them all King Ku§a inscribed his name as a mark, so that Sudarsana should know that they were the handiwork of Ku§a.
When all the royal gold and silver bowls were finished the master bowl-maker delivered them to King Mahendraka. When the latter saw the bowls which had been made by King Kusa, he was amazed and concluded that such bowls, inlaid with precious stones, had been made by an expert master. King Mahendraka handed over the precious vessels to the eunuchs and chamberlains, saying to them, "Go in to the court and let the queen and my daughter Sudarsana first have those which they like, and then offer them to the other queens and the women of the court. “The eunuchs and chamberlains took the precious bowls into the women’s apartment and delivered them to the chief queen.” Your majesty, “said they,” these precious vessels were sent by the king. Your majesty and your daughter Sudarsana are first to take those which you like, then the others are to be given to the other queens and the women of the court.”
Her mother, her sisters, the women of the court, the eunuchs and chamberlains said to Sudar^ana, “Sudar^ana, these precious bowls for eating and drinking were sent by your father. Do you first choose those which you like, then it will be allowed to the other queens and all the women of the court to choose.” And Sudar^ana was about to select the finest of all, which was well-made, well-finished and shapely, when she saw on it the name of Ku^a. She thought to herself, “This is the handiwork of Kusa. “So she rejected it and chose others of crude workmanship. Her mother, her sisters, the women of the court, the eunuchs and the chamberlains remonstrated with her, saying,” Sudarsana, why do you reject such beautiful precious bowls, the finest of all, and select others crudely made? “She replied,” I do not want this, let me have that.” But she revealed the secret of it to no one.
Thus King Ku^a derived no profit from his stay with the master bowl-maker. So he left and settled at a master gold-smith’s. There by the king’s command golden ornaments of various kinds were made for the court, such as, tiaras, sandals, chaplets, screens, furbelows, jewelled ear-rings, baskets, strings of pearls, mirrors, bracelets, rings, girdles, slippers, rings for toes and fingers. And King Ku^a made such fine ornaments of gold, so magnificent, superb, well made, well-finished, refined, purified, delicate, pliable and resplendent, that all the other goldsmiths were amazed when they saw them. “See,” said they, “what a fine master, what a smart craftsman it is who has made these ornaments of gold; so well fashioned, finished and shapely are they that we have never seen their like before.” And on all of them King Ku^a engraved his name as a mark, so that Sudar§ana should know that they were the handiwork of Ku^a.
WTien all the ornaments had been finished by the goldsmiths they were brought to King Mahendraka. And when that king saw the ornaments made by King Ku^a he was filled with wonder.” See, “said he, “what well-fashioned, well-finished and brilliant ornaments these are. They have been made by an expert master.” King Mahendraka handed the ornaments to the eunuchs and chamberlains, saying, “Go and give these to the chief queen and to Sudar^ana to make their choice first, and afterwards to the other queens and all the women of the court.”
The eunuchs and chamberlains took the ornaments into the king’s court and delivered them to the chief queen and Sudarsana. “Your majesty, “said they,” these golden ornaments have been sent by the king. Do you and your daughter Sudarsana first choose what you like. Afterwards they will be given to the other queens and all the women of the court.”
Sudarsana was about to select the most brilliant, well-made, well-finished and shapely ornament, when she saw on it the name of Kusa. She thought to herself, “This is Ku^a’s handiwork. “So she rejected it and chose those crudely and unskilfully made. Her mother, her sisters and the women of the court remonstrated with her, saying, “Sudarsana, why do you so perversely reject the finest of all the golden ornaments, which are well-made, well-finished and shapely, and the work of an expert master, and choose those which are crudely and unskilfully made?” Sudarsana answered, “I do not want that. Let this be mine.” But she did not reveal the secret of it to anybody.
Thus King Ku^a derived no profit from his stay at the gold-smith’s. So he left and settled at a master-jeweller’s. There at the king’s command various kinds of jewellery were made for the women of the court, such as necklaces of pearls, gems, beryl, shell, stone, red coral, crystal, white coral and ruby, necklaces of sixty-four strings, jewelled ear-rings, jewelled nets, tiaras, bracelets, bangles and girdles. King Ku^a made such well-fashioned, well-finished and shapely jewellery that all the jewellers were amazed when they saw it. “See,” said they, “what a fine master, what a smart craftsman it is who makes such well-fashioned, well-finished and shapely jewellery that we have never seen the like before.” And on all the articles King Ku^a carved his name as a mark, so that Sudar^ana should know that they were the handiwork of Ku^a.
When the ornaments had been finished by the jewellers they were brought to King Mahendraka. And the king was filled with wonder when he saw those made by Ku^a. “See,” said he, “what a fine master, what an expert craftsman is here.”
King Mahendraka handed the ornaments to the eunuchs and chamberlains. “Go,” said he to them, “give these ornaments to the chief queen and Sudar^ana to choose what they like first, and then give them to the other queens and all the women of the court.” And the eunuchs and chamberlains took the ornaments to the court and delivered them to the chief queen and Sud arcana. “Your majesty,” said they, “these orna-ments have been sent by the king. Do you and your daughter Sudarlana select what you like. Afterwards they will be given to the other queens and to all the women of the court.”
Sudarsana was about to select the finest of all the ornaments, which was well-fashioned, well-finished and shapely, when she saw on it the name of Kusa. She thought to herself, “This is the handiwork of Ku^a.” So she rejected it and chose others more crudely and unskilfully made. Her mother, her sisters, the women of the court, the eimuchs and chamberlains remonstrated with her, saying,” Sudarsana, why do you so perversely reject such jewels, which are well-fashioned, well-finished and shapely, and choose those which are crudely and unskilfully made? “Sudar^ana answered,” I do not want them. Let me have this.”But she did not reveal the secret to anybody.
Thus King Ku^a did not derive any profit from his stay at the jeweller’s. So he left and settled with a master maker of shell bracelets. There at the king’s command various ornaments and vessels of shell and ivory were made for the women of the court, such as bracelets of ivory, boxes for eye-salve, caskets of ivory, ointment boxes in fantastic shapes, vases of ivory, furbelows of ivory, foot-ornaments of ivory, sTmhakas, armlets of shell, sofas of shell, vessels of shell for holding oil, perfume and paint, mats of shell, lids of shell, necklaces of shell, girdles of shell, vocakas^oi shell, palanquins^° of shell, and coverings of shell. And King Ku^a made various articles and ornaments of ivory and shell which were so well-fashioned, well-finished and shapely that all the workers in shell and ivory were amazed when they saw them. “See,” said they, “what a fine master and what a smart craftsman it is who makes such ornaments and articles of shell and ivory that we have never seen their like before.” And on all of them King Ku^a carved his name as a mark, so that Sudar^ana might know they were the handiwork of Ku^a.
When all the ornaments had been finished by the workers in shell and ivory as the king had ordered, they were delivered to King Mahendraka. When the king saw the excellent, brilliant, skilled and superb handiwork of Kusa, he was amazed. “See,” said he, “what we have here made by a clever master.”
The princes, ministers and king’s retainers observed the articles made by Kusa, and when they had seen them they, too, were amazed, and said they were the work of an expert master.
King Mahendraka handed over the ornaments and vessels to the eunuchs and chamberlains. “Go,” said he to them, “into the women’s quarters and let the chief queen and Sudar^ana my daughter first choose what they like. Then let the other queens and the women of the court have their choice.” The eunuchs and chamberlains took the ornaments and vessels into the women’s quarters and delivered them to the chief queen. “Your majesty,” said they, “these ornaments and vessels of shell and ivory have been sent by the king. Do you and your daughter Sudar^ana first take what you like. Then a choice will be given to the other queens and all the women of the court.”
When Sudar^ana saw the ornaments and vessels of shell and ivory she observed one which was better made and fashioned, more lovely and brilliant than all the others, and the work of a fine master. She extended her hand, and was about to take it when she saw on it the name of Ku^a. And she thought to herself, “This is the handiwork of Ku^a. “So she rejected it and chose others which were crudely and unskilfully made. Her mother, her sisters, the women, the eunuchs and chamber-lains remonstrated with her, saying, “Sudarsana, why do you so perversely reject these which have been made by a fine master and are the loveliest of all, well-fashioned, well-finished and shapely, the work of a fine master, and choose others which are crudely and unskilfully made?” Sudarsana answered, “I want none of those; let me have this.” But she did not reveal the secret to anybody.
Thus King Ku^a derived no special advantage from his stay with the worker in shell and ivory. So he left and settled with a master machine-worker. There at the king’s command various kinds of machine-made staffs were produced for the women of the court. Various toys were made by machine, and fans. Fans in the form of palm-leaves were machine-made, fans in the form of peacocks’ tails, and footstools and couches with machine-made legs. Mahdsdlikas and bracelets were made by machine. Various artificial birds were made by machine, such as parrots, idrikas, cuckoos, geese, peacocks, woodpeckers, ducks, morambas, and pheasants. Vessels for holding sesamum oil were made by machine. Various kinds of artificial fruits were made by machine, such as bhavyas, pomegranates, citrons, fruit of the vlrasena, grapes, mangoes, rose-apples, figs, elephant-tree apples, coconuts, breadfruit, fruit of the kṣīrika of the nīpa of the kadamba and dates. Such were the various machine-made articles produced there.
King Ku^a produced such machine-made articles, so well-fashioned, well-finished and shapely, that all the machine-workers were amazed when they saw them. “See,” said they, “what a fine master, what a smart craftsman it is who has made such well-turned articles, so well-fashioned, well-finished and shapely, that we have never seen their like before.” And on all of them King Kusa inscribed his name as a mark, so that Sudarsana should know they were the handiwork of Ku^a.
When all the articles had been finished by the machine-workers, they were delivered to the king. And Mahendraka, king of the Madrakas, was amazed when he saw the articles which had been made by Ku^a. “See,” said he, “how weU-fashioned, well-finished and shapely are these things made by a fine master.” The king then handed the articles to the eunuchs and chamberlains.” Go, “said he to them,” take these to the women’s quarters, and give them first to the chief queen and my daughter Sudar^ana, and afterwards to the other queens and all the women of the court.”
The eunuchs and chamberlains took the articles into the women’s quarters and handed them to the chief queen and her daughter Sudar^ana. “Your majesty, “said they,” these machine-made articles have been sent by the king. Do you and your daughter Sudar^ana first select what you like. After-wards a choice will be given to the other queens and all the women of the court. “Sudar^ana extended her hand and was about to take what she saw was the finest of the articles, well-fashioned, well-finished, and shapely, when she saw on it the name of Ku^a. She thought to herself, “This is Kusa’s handiwork.” So she rejected it, and chose other articles, which were crudely made. Her mother, her sisters, the women of the court, the eunuchs and chamberlains remonstrated with her, saying, “Sudar^ana, why do you perversely reject the things which are well-fashioned, well-finished, shapely, and the work of a fine master, and choose others which are crudely and unskilfully made. Why do you not choose the finest of all?” Sudar^ana answered,” I do not want that. Let this be mine.” But no one knew the secret of it.
King Ku§a thus derived no profit from his stay at the machine-worker’s. So he left and settled with a master worker in cane.i There, various articles of cane were made for the king, such as fans, fans in the shape of palm-leaves, sunshades, receptacles, baskets, cane stands, cane posts, and cane carriers. Such were the varied articles made at the king’s command for the women of the court. And King Ku^a, in the company of all the other cane-workers, made the varied articles of cane for the women of the court in such a way that not one of the cane-workers could produce their like.
When all the articles of cane had been finished as ordered, they were brought to the king. And he sent them by the hands of the eunuchs and chamberlains to the women’s quarters, where they were delivered first to the chief queen and Sudar§ana. “These,” said they, “are sent to you by the king. Do you first select what you like. Then a choice will be given to all the women of the court. “The chief queen chose what she liked, and then said to Sudarsana,” Now do you choose the articles of cane which please you. “But when she saw that the finest, the most superb, the best wrought, the most exquisite articles of cane, which had been made by King Ku^a and were the marvel of the people, were inscribed with Ku^a’s name, she rejected them, and chose others crudely made. Her mother, her sisters, the women of the court, the eunuchs and chamberlains remonstrated with her, saying,” Sudarsana, why do you reject the fine and superb articles of cane, and choose others crudely made? “She answered,” I do not want those; let me have these.” But they did not know the secret reason why she did not choose those regal articles.
Thus King Kusa did not derive any profit from his stay with the worker in cane. So he left and went to the kitchen of Mahendraka, king of the Madrakas, where he joined the chief cook, saying to him, “I will stay here and do whatever task you order. I am skilled at work like this.” The chief cook appointed King Ku§a to his kitchen and gave him instructions, saying, “Now get on with your work.” There in the royal kitchen King Kuia prepared such varied kinds of meat, condiments, herbs, and victuals, whether sour, salt, acid, pungent, astringent or sweet, that all the royal cooks never saw such cooking before. And in all his life Mahendraka, king of the Madrakas, had never before tasted such flavour.
“When Mahendraka, king of the Madrakas, entered the refectory, he could not have enough of eating the varied and exquisite kinds of meat, condiments, herbs and victuals, whether sour, salt, acid, pungent, astringent or sweet, which had been cooked by King Ku^a. The king was amazed and questioned the chief cook, saying, “Here, tell me, what cook was it who cooked my food to-day? In all my life I have never tasted with my tongue such excellent flavour.” And the chief cook respectfully informed the king, saying, “Your majesty, a stranger has been appointed as cook in the kitchen. It was he who cooked your majesty’s food.”
The king thought to himself, “This skilful cook must be made welcome in every way. He must be kindly treated, so that he will never leave.” And the king gave instructions to the chief cook, saying, “Here, chef, bring in the cook who prepared my food to-day, so that I may see him. “So when the king entered the refectory the chief cook presented King Ku^a to him, saying,” Here is the cook who prepared your majesty’s food. “Mahendraka, king of the Madrakas, saw that King Ku^a was ugly, repulsive, thick-lipped, thick-headed, thick-footed, pot-bellied, and black, the colour of a heap of soot. Seeing this the king was amazed.” Ah I not so, “he exclaimed,”he is really beautiful, though his exterior is im-couth. He has such an understanding of flavouring and a delicate sense of taste. “A generous allowance was duly assigned to him. Royal food, solid and soft, was put before him, and when he had eaten, drink was given him and a garland himg round his neck. And King Mahendraka gave orders, saying,” Let this cook have free access to the palace.” So he lived in the royal palace honoured and esteemed. He was beloved of the king, and beloved of, dear to, and popular with all the princes, ministers and army ofiicers.
Then Mahendraka, king of the Madrakas, gave instructions to the eimuchs and chamberlains, saying to them, “Ho, men, let this cook boldly enter the women’s quarters and let him become a plaything of the women.” So King Ku^a boldly entered the palace, while the women said, “This man has been given us by the king to be a plaything.” And the women boldly played with him, made sport with him, mounted on his back, and made him carry them in various other ways.
Sudar^ana suddenly saw King Ku§a being ridden by the women. And when she saw him she was frightened and alarmed. She was annoyed and angry with the women, and reproved them, saying, “Is it permissible that women should make a man carry them?” But the women answered and said, “Sudar^ana, why are you annoyed and angry with us, and why do you reprove us? If this plaything of ours were your husband, then you could be jealous of him.” Sudar^ana replied, “Never mind my jealousy. The point is that it is not proper for you to make this man carry you. I shall not be pleased with the woman who rides him.”
Now when Sudar^ana saw King Ku§a in the women’s quarters she became downcast of countenance and afflicted by sorrow. Yet she did not approach him nor speak to him. But King Ku^a said to her, “Are you frightened on seeing me here?” Sudarsana answered, “Why have you come here? It is a wonder that you were not seen on your way, whether at night or in daytime, and that you were not killed by someone who took you for a demon of the forest. Go back to your wide realm and your spacious halls. Divert, delight and amuse your-self with your own people. What will you do here? “King Ku^a answered,” I will not go without you. The land from which I come has no charm for me.”
Sudarsana said:—
Now what am I to do? Of why should I he blamed?
My heart is a-flutter as though I had seen a demon of the sea. What am I to do? Or why should I he blamed? My heart is a-flutter like (the heart of) a straying deer when ii sees the hunter.
Blame me not, hut night and day hurry hack along the way you came. Return to your own kingdom, Kusa, I do not wish to see your ugly countenance.
The king replied:—
stately lady, swart of complexion, with firm hips and a slender waist, I am distraught for love of you. I have no desire for my throne.
lady of the well-developed hosom, though I know what land I came from I wander distraught over the earth. lady, of the soft fawn-like glance, I am mad with love.
The queen said:—
You are out of your mind, since you desire one who does not desire you. king, you love one who does not love you. This is not the mark of a wise man.
Ku^a repKed:—
When a man wins a lady whether she loves him or loves him not, men praise his success. He who fails is a sorry fellow.
The queen said:—
You can gratify even a thousand women in one night. But through loving one woman only you incur great misery.
I know none of that misery, glorious lovely lady, in chaste living accomplished. You will he my wife.
The queen said:—
Talk not of my chaste life; it is worth nothing to you. You will make love elsewhere, to a lioness or a jackal.
Speak not so, lady of the fine hips and slender waist. Even recluses win bright renown among us by their chaste living.
For, lady, they shine in this world by virtue of their well-spent lives, and are reborn in heaven in Tridaia, where they enjoy the pleasures of sense.
This I tell you, lady of the fine hips and slender waist, no other man is your lord but Kusa of the lion voice.
The queen said:—
/I what the prophets say be true, you can cut me to pieces ere I become your wife.
The king replied:—
I have no wish to cut you up, lady of the fine hips and slender waist, whole as you are will you become my wife.
A great realm is mine, rich in horses and in men, infinite in extent, and having abundant clothing and food.
But now here am I come having abandoned throne and realm.
Distraught by love for you, I care not for my kingdom.
You might as well dig a hole in the rock with the wood of the karnikara tree} or catch the wind in a net, as desire one who does not desire you.
You desire me, but I do not desire you; you love me, but I do not love you. Go back to your kingdom. Why do you weary yourself?
The king replied:—
This is no weariness for me, it is but living a chaste life. Somewhere or other, lady, you will become my wife.
The queen said:—
Let this chaste life of yours be regarded as worthless. Go, woo a lioness, a jackal, or even an ass.
Then Kusa, the son of a king, the heroic, the invincible in combat, since he was noble and wise, spoke these words:—
/I I go away, lady of the fine hips and slender waist, I will first bind you with fetters. What will your people do?
The queen said! —
You must not sin against that dharma you once upheld. Bearing that dharma in mind how can you wish to bind me?
I have the power to bind you, O sovereign lady, and make you go where’er I will. What can your father do?
I can if I like gratify a thousand women in one night. But you are my choice, sovereign lady of the gleaming teeth.
The queen said:—
I know, your majesty, that you are strong and valiant. But you are ugly and hideous, too. You are repulsive, though you are a mighty lord.
You are thick-lipped, thick-headed and pot-bellied. I have no wish to see you. So do not weary yourself.
These high walls, these lofty towers and copings, and these warriors on elephants will stop you.
These fight with swords, axes, arrows and well-sharpened knives, and they shall seize you, king.
Thus did King Ku^a and Sudar^ana indulge in varied altercation with each other. But no one else knew that he really was King Ku^a. Then it happened that neighbouring and hostile kings, who were mighty and powerful and had great armies, heard that Mahendraka, king of the Madrakas, had a daughter named Sudar^ana, who was lovely and beautiful. They learnt also that she had deserted King Kusa and had returned to her father. Her husband. King Kusa, found no favour in her eyes, because, so she said, he was ugly.
These seven kings, therefore, got together an army of four divisions — elephants, cavalry, charioteers, and infantry, and joined forces in order to secure Sudarsana. Now of these seven kings, he who was noblest by birth was the king named Durmati, and he was also the strongest and the mightiest of the seven. The seven kings set out with great pomp and splendour, and in due course reached the park of Kanyakubja.
Mahendraka, king of the Madrakas, sent a separate messenger to each of the seven kings, saying, “This daughter of mine, Sudarsana, is the wife of King Ku§a> so I cannot give her to another.” When the seven kings heard this statement of Mahendraka, king of the Madrakas, they were enraged and furious, and, each with his own troops, they invested the city of Kanyakubja.
Mahendraka, king of the Madrakas, entered the city, closed the gates, and prepared to endure a siege. And he thought to himself, “Now I am beleagured by these seven kings. All of them are mighty and powerful, and I am not equal to giving them battle. If I give my daughter to one of them, the other six kings will be offended. What then am I to do?” In his anger King Mahendraka reproached his daughter Sudar^ana, saying, “Why did you run away from your husband and come here? For now, because of you, I am besieged by seven kings. If any of the seven offers me violence I will cut you up into seven pieces, and give a piece to each of the seven kings.”
When Sudar^ana heard her father’s words, she became alarmed, terrified and distressed. She appealed to her mother, saying, “Mother, if these seven kings, contending with one another for me, will attack, then bum my bones to ashes and collect them, and make a shrine for me. And at the entrance to the shrine you will plant a karnikdra tree. Then when the summer is past and the first rainy month is come, that tree will be laden with flowers and be as beautiful as gold. Then you will remember me, and say, Such was the beauty of my dear Sudar^ana *.”
When the chief queen heard the words of her daughter Sudar^ana, she became alarmed, terrified and distressed. Sobbing and weeping she exclaimed, “How can I live without my daughter?”
Sudar^ana thought to herself, “So courageous, strong and valiant is King Ku^a that these seven kings cannot give him battle. Let me then plead for my life with King Ku^a.” So Sudar^ana went to King Kusa, talked pleasantly to him about
various things, and then said to him, “Your majesty, thus does my father threaten me. If, says he, these seven kings cause him any harm, then he will cut me up into seven pieces and give a piece to each one of them.” King Ku^a conversed with Sudar^ana and then said to her, “In loving you I have, it seems, done you a great injury. What will you do to me?” Thus did King Ku^a sit and talk with Sudarsana. And the talk was heard by Sudar^ana’s mother, and after she had heard it she also saw King Ku^a.” Who may this be, “she asked, “whence is he come? Is he a minstrel, a trader, a currier, a barber, a canddla, or a pukkasa, who thus dares to reprove and threaten my daughter?” But Sudarsana raised her joined hands to her mother and said to her, “Mother, do not talk so. This man is neither a musician, nor a trader, nor a slave, nor a currier. He is the eldest of the five hundred sons of King Ik^vaku, and called Ku^a. Do not, mother, think that he is a slave.”
Gleaming white like a shell and thronged by women is this nobleman’s rich court, and yet you deem him a slave.
Furnished with vessels of gold and teeming with women is this nobleman’s rich court, and yet you deem him a slave.
He has sixty thousand cities. Thriving, prosperous and peaceful is this nobleman’s rich court, and yet you deem him a slave.
He has sixty thousand elephants with trimmings and housings of gold. With their long tusks these mighty beasts issue forth,
Ridden by village chiefs armed with swords and lances. Rich is this nobleman’s court, and yet you deem him a slave.
He has sixty thousand chariots, moving with a joyous sound, decorated, made of iron, well-wrought, covered with leopard’s skin,
And ridden by village chiefs armed with hows and in armour. Rich is this nobleman’s court, and yet you deem him a slave.
He has sixty thousand horses, the best of thoroughbred steeds y having girths of gold and bejewelled bits,
And ridden by village chiefs carrying nets, and armed. Rich is this nobleman’s court, and yet you deem him a slave. Twenty thousand brāhmans always eat at the king’s table, and day and night they are ever honoured and esteemed. Rich is this nobleman’s court, and yet you deem him a slave. Five hundred princes abide there, all knowing father and mother. Rich is this nobleman’s court, and yet you deem him a slave.
He has sixty thousand treasuries, a father and a great-grandfather …where the king and lord of men named Kusa is. In beauty and energy there is not his equal in the world. Sudar^ana’s mother, the chief queen, when she heard these words, was delighted that she had such a son-in-law who was endowed with all good qualities. And she related her daughter’s words to Mahendraka, king of the Madrakas. “Your majesty,” said she, “that you may know, I tell you that King Ku^a has arrived here.” But the king on hearing these words of the queen’s was alarmed and agitated, and his hair stood on end. He said, “Lady, how mad, how demented you are, when you say that King Ku^a has arrived. What is King Ku^a like? Where did you see King Ku^a?” The queen replied, “Your majesty, I am not mad nor demented. Assuredly, King Ku^a is he who cooks the food in your kitchen, and is the plaything of the women in your harem.”
When the king heard this he was still more alarmed, agitated and distressed. He said,” Have I not trouble enough in that seven kings keep me beleagured? And now there is the trouble that the great King Kusa has come here incensed with Sudar^ana. In his anger with me he will cause trouble within the city when I ride out. “And Mahendraka, king of the Madrakas, thus alarmed and frightened, went into the women’s quarters. He held out his joined hands to King Ku^a and begged for his pardon, saying,” Forgive me, your majesty, if I have done you any wrong. “But King Kusa assured his father-in-law, saying,” Be not afraid. There is no need for you to ask pardon of me.”
Then Mahendraka, king of the Madrakas, instantly led King Kusa to the bathroom, and had his hair and beard trimmed by barbers. He was anointed with fragrant oil worth a hundred pieces, bathed with ro37al bathing powders, rubbed with royal ointments and dressed in royal finery. Wearing strings of pearls he was led to the same seat as his father-in-law and was enter-tained with music played on the five musical instruments.
Then was heard the high loud-sounding roar of the armies of the seven kings. And King Ku^a questioned his father-in-law, saying, “Your majesty, why do I hear the uproar and shouting of a great concourse of men?” The king replied, “Seven kings are investing this city on Sudar^ana’s account, and I am besieged. The shouting is that of the armies of the seven kings.”
King Kusa consoled his father-in-law, saying, “Be not afraid, your majesty, I shall contrive that these seven kings will submit to us and do our bidding.” And King Ku^a thus instructed his father-in-law. “Your majesty,” said he, “have the ears of all these mighty elephants, of all the horses, of all the quadrupeds, and of all the people stopped with wax, lest they hear my lion-roar and your own forces be scattered.” Then King Kusa climbed on the back of a mighty elephant , and, having had the city gate opened, he rode out attended by a great crowd. He gave vent to his lion-roar, and as he roared his lion-roar all the seven kings with their might and their hosts were vanquished. They were captured alive, and, with their arms securely bound behind them, were brought to his father-in-law, Mahendraka, king of the Madrakas. All the seven mighty kings fell at the feet of Mahendraka, king of the Madrakas.” Hail, your majesty, “said they,” we come to you for refuge and we are ready to do your bidding.”
Mahendraka, king of the Madrakas, asked his son-in-law Kusa,” My son, what is your pleasure that I should do with these seven kings? As you bid me so shall I do. “King Kusa replied,” Your majesty, in your harem you have a number of daughters. It is meet that they should all be married. Now these seven kings are all of them noble, and have great forces, wealth and wide realms. Therefore, your majesty, dower your seven daughters with a thousand pieces of gold and give a daughter to each king. Thus these seven kings will become your sons-in-law and will be powerful partisans of yours. All rival kings, seeing that you have a great army and following, will be submissive and obedient to you, and no hostile king will stand up to you. “Mahendraka, king of the Madrakas, replied,” Very well, my son. I shall do as you bid me. “And Mahendraka, king of the Madrakas, dowered each of his seven daughters with a thousand pieces of gold, and with great royal pomp and ceremony gave a daughter to each king. Thus sons and grandsons were secured as allies. The seven kings were sent by Mahendraka, king of the Madrakas, with great honour and respect each to his kingdom.” Go, my friends, “said he,” and rule each over his own realm.”
After these kings had been sent away. King Kusa stayed on for some time. Then he addressed his father-in-law Mahendraka, king of the Madrakas, saying,” Your majesty, I announce to you that I too am going back to my own land. “Mahendraka, king of the Madrakas, replied,” My son, do not go. I owe my life to you, and my whole kingdom was rescued from danger by you. I am old, advanced in years, of great age, and my youth is past. I am your father and you are my son. Govern this kingdom and do not go away. “King Ku^a said,”Your majesty, I have been here a long time. My king-dom is unsettled and my mother is anxious. I declare to you that I am going. “Mahendraka, king of the Madrakas, replied,” It is very much against my will that you go. “King Kusa said,”It is very much against my own will also that I go.”
Then Mahendraka, king of the Madrakas, summoned his daughter Sudarsana and told her of this. “My daughter,” said he,” your husband, King Ku^a, is a most valiant man. So strong and powerful is he that through him you and I and the whole kingdom were saved from danger, and all the kings submit to him. Sudar^ana, my daughter, be worthy of King Kusa, your husband. Serve him with affection and honour.” Sudarsana reverently assented to her father’s exhortation.
Mahendraka, king of the Madrakas, with great pomp and ceremony, gave his daughter Sudarsana to King Kusa. And the latter, attended by an army of the four divisions, elephants, cavalry, chariots and infantry, was sent back to his own kingdom. “Go, my son,” said Mahendraka, “back to your own kingdom.”
On his way back to his kingdom King Kusa stayed in the grove of a place which was furnished with parks, and where there was a large lotus-pond. While he was bathing in the lotus-pond King Kusa saw his reflection in the water and realised how ugly, hideous and repulsive he was. He looked again, and seeing how unlovely his body was he said to himself, “Verily, there is good reason w^hy Sudarsana, daughter of Mahendraka, king of the Madrakas, should despise me for my misshapen, ugly and repulsive body. Let me now then destroy myself.” And he decided to kill himself. But Sakra, lord of the devas, in his home in Trāyastriṃśa became aware that King Kusa was intending to kill himself. And Sakra thought, “This King Ku^a is in the way of becoming a Bodhi-sattva who will confer welfare and happiness on all beings. But he intends to kill himself because he is ugly and hideous, and then he will be of no use to the world.”
And Sakra, lord of the devas, bringing with him the celestial gem called jyoHrasa which was in the centre of the celestial single rope of red pearls, appeared in the sky and spoke to King Ku^a, saying,” Your majesty, do not lay violent hands on yourself. But fasten on your head this single rope of pearls with the jyotirasa gem in it. When you have this tied on you there will be in the whole of Jambudvīpa none equal to you in complexion and form. If you wish to recover your former complexion and form, then hide this single rope of pearls with the jyotirasa gem in your dress, and your complexion and form will be as before.”
After King Ku^a had bathed in the lotus-pond, anointed himself with ointments and donned his royal garments, he fastened the single rope of pearls on his head. Then he contemplated his face in the lotus-pond to see if there was any difference. And as he thus contemplated himself he discovered that he was lovely and beautiful. For complexion and form, his like had never been seen in Jambudvīpa. When King Ku^a saw himself so exquisitely beautiful, he became glad and elated. “No more,” said he, “will Sudarsana, the daughter of Mahendraka, king of the Madrakas, despise me, or any one else deem me ugly.”
King Ku^a was standing in front of his own doorway and was about to enter when he was stopped by the porters. ” Who are you, fellow, “they asked him,” who would have the impudence to enter the king’s palace? Do you not know that King Kusa is difficult of access and hard to appease. Take care you do not presently find yourself in trouble and misfortime. “King Kusa repHed,” I am your master. I am King Kusa. “The porters said,” Do we not know King Ku^a and what he is like? It would be a piece of good luck if King Ku§a were like this. For then we, as well as the whole kingdom and the family of Iksvaku would be blessed with the greatest of blessings in having a king of such beauty, endowed with such lovely, beautiful and perfect complexion and form.” King Kusa thought to himself, “This man does not recognise me.” And he hid the single rope of pearls with the jyotirasa jewel in his dress. Then the door-keeper saw King Kusa in his own form, and, alarmed and terrified, he fell down at his feet. “Your majesty,” said he, “we did not know that you were the king.”
King Kusa entered the palace and approached the queen. But she too stopped him and said, “Who are you, fellow, whence do you come, who would have the impudence to enter the royal palace? Do you not know that it is not safe to enter the harem of King Kusa? Do not venture into the palace, lest you find yourself in trouble and misfortune.” King Kusa replied, “Madam, I am your husband. Know that I am King Kusa.” The queen said, “You are not my husband. You are not King Kusa. Do I not know what King Ku^a is like in complexion and form? It would indeed be a piece of good luck if King Ku^a were like you in complexion and form, for then I should be blessed with the greatest of bless-ings.”
King Kusa then hid the single rope of pearls with the jyotirasa in his dress, and resumed his former appearance in complexion and form. Sudarsana said, “Your majesty, why do you display this trick of illusion? “King Kusa replied,” Madam, this is no trick of illusion. On the contrary, I was contemplating doing away with myself when Sakra, lord of the devas, gave me this single rope of pearls with the jyotirasa gem in it, saying, “Your majesty, do not kill yourself, but fasten this single rope of pearls with the jyotirasa gem on your head, and then in the whole of Jambudvīpa there will not be your equal in complexion and form. When you wish to recover your original complexion and form, hide the single rope of pearls with the jyotirasa jewel in your dress. You will then have your old appearance back.’ It is thus a favour done me by Sakra, lord of the devas. “Queen Sudarsana said, “I, too, have had a favour conferred on me by Sakra, lord of the devas, in that he has made you like this in complexion and form.” And the queen added, “Your majesty,” said she, “never hide the single rope of pearls with the jyotirasa jewel. Let such sublime beauty be yours at all times. You will thus be more acceptable to the whole kingdom and to all the people.” And so King Ku^a retained this complexion and form, and went on his way like a deva.
Then the four hundred and ninety-nine princes in Benares, the ministers and officers heard that King Kusa was coming, and they all went out to meet him. King Kusa came riding on a stately elephant and accompanied by an army of four divisions. Now the princes and army officers did not recognise King Kusa, and they inquired of one another, saying, "Who can this king be who comes and who is so comely, beautiful, dignified, with noble complexion and form, and mounted on an elephant? We do not see King Ku^a.”
King Ku^a thought to himself, “They do not recognise me.” So while riding on the elephant he hid the single rope of pearls with the jyotirasa gem in his hand, and forthwith he resumed his former appearance of complexion and form.
The four hundred and ninety-nine princes, the ministers and the army officers on seeing King Ku^a in his own form were alarmed and terrified. They fell at his feet and said to him, “Hail, your majesty, we did not know that it was our king.” Then King Ku^a explained matters to his brothers, the ministers and the army officers. “Friends,” said he, “Sakra, lord of the devas, gave me this single rope of pearls with the jyotirasa gem, saying, Tie it on your head and there will be none like you in complexion and form’.” The princes, ministers and army officers said to the king, “We have had a great favour conferred on us by Sakra, lord of the devas, in that your majesty’s complexion and form have been made like this.”
And so King Ku^a came to Benares with great royal magnificence and splendour and possessed of a noble complexion and form. He entered the royal palace where he greeted Alinda the queen -mother, bowed at her feet and stood before her. Now Alinda the queen-mother did not recognise King Kusa. She asked, “Where is my son, where is King Ku^a?” King Kusa replied, “Mother, I am your son. I am King Kusa.” But the queen-mother said, “You are not my son. You are not King Kusa. Surely King Kusa has been killed by some-body or is dead, for he does not appear. Alas! I shall die unprotected since I have lost my son.”
Then King Ku^a, seeing his mother lamenting so, put away the single rope of pearls with the jyotirasa gem in his dress, and resumed his former complexion and form. Alinda the queen-mother was glad when she saw her son in his old complexion arid form. She asked him, “My son, how is it you came to have such complexion and form?” King Ku^a replied, “Mother, Sakra, lord of the devas, gave me a single rope of pearls with a jyotirasa gem in it. When I tied this on me my complexion and form became as you saw just now.”
Alinda the queen-mother was delighted, glad and pleased. She said, “I have seen my son with such nobility of complexion and form as I could wish him to have.” And all the women of the court, also, seeing King Kusa’s nobility of complexion and form were delighted, glad and pleased.
Thus, whenever King Kusa tied on the single rope of pearls with the jyotirasa gem , which had been given him by Sakra, lord of the devas, he became like a deva, and whenever he hid it in his hand he resumed his former complexion and form. So King Kusa ruled at Benares with illustrious success and prosperity, triumphant over rivals and foes.
And on that occasion the Exalted One recited the following verse before the Four Assemblies and the rest of the multitude.
All the affairs of the virtuous man turn out successful, as happened to King Kusa who was re-united with his wife and his people.
It may be, monks, that you will think that the king named Ku^a at that time and on that occasion was somebody else. You must think otherwise. For at that time and on that occasion I was King Kusa. You may think that at that time and on that occasion Mahendraka, King of the Madrakas, was somebody else. You must not think so, for he was this Sakyan, Mahanama. You may think that AHnda the queen-mother was somebody else. You must not think so, for she was Queen Maya. You may think that Sudarsana was somebody else. You must not think so. She was Yasodhara here. You may think, monks, that he who was chief of the seven kings and named Durmati was somebody else. You must not think so, for he was wicked Mara, and the other kings were his henchmen. Then, too, was wicked Mara with his might and his host routed by the noise of my cough, just as he has now, with his might and his host, been routed at the foot of the hodhi tree by the noise of my cough.
In Benares there was a king named Iksvdku. He was mighty, glorious and triumphant. But no son had been horn to him.
Then the happy thought occurred to him: “What if I were to let out the women of my harem three times a fort-night?”
And so the king, in order to have a descendant, let out the women of his harem on the fourteenth, fifteenth and eighth days of the fortnight.
The women in great excitement and decked out in all their finery, hut timid as fawns, went about from door to door.
Some chattered as they sought to allure, others laughed, and others ran about chasing all kinds of men.
All were excited, all were bewildered. And King Iksvdku’s city, too, was bewildered by these mistresses of the king.
… " Let the brāhman come to me early and late.
“Let me know at once whether he is a mendicant, whether he is a mendicant a gift to whom will bring great reward.”
Thereupon ^akra, lord of Trdyastrimsa reflected that the deed the king wished done had been suggested by the household priest.
He made himself into an old man, bent double and leaning on his staff. With shaking limbs he came to the king’s door.
To the servitor who carried messages the brāhman sfiid, “Announce me at once. I wish to see the king.”
The servitor reported this to the king, saying, “A brāhman who wishes to see the king has come to your majesty.”
“Hail to you, great brāhman,” [said the king,Y “You are welcome. What do you want, what do you seek, what do you need, what can I give to you?”
[The brāhman replied:]
“Iksvdku, I have heard the people here say that the king, lord of men, is letting out the women of his harem thrice a fortnight,
“On the fourteenth, fifteenth and eighth days, for that the chief of men is desirous of a son. So have I heard it said.
“And now, having heard this rumour, with my senses thrilled and exhilarated, I have come hither seeking a woman. So do you honour me.”
The king said:
“Here, chamberlain, go at once and quickly show him the women. Oblige him to-day with whatever woman is to his liking.”
He was led by the chamberlain into the women’s quarters, where the chief queen at the time was named Alindd.
“Let her be mine, she who stands yonder so proudly and with faultless limbs, but wets her cheeks with tears.”
A hunchbacked woman said:
“Old man, do you wish to amuse yourself with young damsels? No young damsel would touch you even with her hand.
“Old man, do you wish to amuse yourself with young damsels? No young damsel would touch you even with her foot.
“You are foul and wrinkled, pale of face; your house is evil-smelling like the jujube flower. You stink like a goat. Begone, I have naught to do with you.”
The king said:
“I shall give you sustenance, wealth and riches or a fair village. Be content with this. What will you do with Alindd?”
The brāhman replied:
“I am faint from coughing; repeatedly I swoon, and I wet my bed. But she will help me on to my feet.
“Do you, hunchbacked dame, hold your tongue, and go on grinding face-powder . I’ll make myself dear to Alindd, never you mind.
” Do you, hunchbacked dame, hold your tongue, and go on twining your garlands. I’ll make myself dear to Alindd, never you mind.”
The king said:
“//, brāhman, you wish to eat bread in the king’s palace, you can enjoy this now. What will you do with Alindd?”
The brāhman repUed:
“Lord, let not King Iksvdku repent of his proffered gift. If, after offering a boon, you then regret it, I’ll go and tell men that you do not give what you have offered.”
The king said:
“No, brāhman, I do not repent. So be satisfied again. All these women, with Alindd, shall wait on you.
“But I give you this low-caste hunchbacked woman for you to make love to. Or let her be your servant. Take her wherever you wish.”
The hunchbacked woman said:
“I’ll kill myself by eating poison if my lord gives me to him. Or I’ll secretly Mil this bent and aged man.”
The brāhman said:
“I’ll be at enmity with all hunchbacked women that cumber the earth, just because this low-caste hunchback wishes to kill me.”
“We here, brāhman, are just towards all living beings. Do not then go on reproaching and upraiding me.
“brāhman, an old man as good as dead, a decrepit man, though he wear the garb of a teacher — these are as disgusting to the world as an angry black snake.”
The brāhman said:
“It is not fitting, Iksvdku, that I do not get this boon, for, after offering me the choice of a woman you repent of your offer.
“I’ll go and tell people that you are a king who makes offers and then repents of them, a king who offered me the choice of a woman and then broke his promise.”
The king said:
“No, brāhman, I do not go back on my promise. So, pray, be a young man again. All these women, with Alindd, shall wait upon you.
“Take your joy with her, good brāhman, as much as you wish. Spread your couch and lie on it, she will be at your service.”
The brāhman took by the hand the weeping and sobbing lady with the fine hips and slender waist, and went away from the king’s doors. And when they had left the royal precincts he built a hut in an enclosure.
“Clothe yourself in fine array, lady, come, let us take our joy. Turn your face to me and gratify me; do not turn your face away. Gratify me with passion. For if I am gratified it will mean a boon for you.
“Gratify me smilingly; for if I am gratified it will mean a boon for you. Come, lady, gratify me; for if I am gratified it will mean a boon for you.
“Bestir yourself and be not weary, Alindd; thus shall I be honoured. And when you go to the king you can bid him to be glad that I had my way.”
Then Sakra doffed his disguise as a brāhman and stood up in his own form, illuminating all quarters with his radiance. When Alinda looked the change had taken place. She was offered a boon by Sakra. She chose the boon of a son, saying, “Give me the boon of a son.”
Sakra said:
“I am Śakra, lord of the devas, sovereign of Trdyastrimsa. Fair lady, choose a boon, whatever your heart is set on.
The queen replied:
“May Śakra, the sovereign of Trdyastrirnsa, grant me a boon. I beg the boon of a son. Grant me this boon, Śakra.”
Sakra said:
“If you, Alindd, had been well-disposed to me and had gratified me, the son you ask for would prove to be well-born, a joy to the realm.
“A son would be horn to you who would he strong as a lion, powerful, radiant with beauty, a well-born son, a joy to the realm.
“But as it is, he will he ugly, though worthy to sit on the throne. He will be wise and a vanquisher of other realms. His name will be Kusa.”
Sakra gave the queen a medicinal pill. “Grind this piU,” said he, “and taste it on the tip of your tongue. Then you will have a son.” The queen tied up the medicinal pill in a corner of her robe and came to the palace. And when she arrived she told the king all about it, saying, “It was Sakra, lord of the devas, in the disguise of a brāhman, who came here. I served him well, and he gave me this medicinal pill, telling me to grind it and taste it on the tip of my tongue, and then I should have a son.”
The king said:
“You have a look of content and you regard me with a smile. Surely such a blissful mien betokens the greatest good fortune.”
The queen said:
“Sire, Indra has given me a son, who will be powerful, worthy to sit on the throne, strong and a vanquisher of other realms.”
“Take her by the throat, put her away, you subjects of mine, for she has scorned my command. I have no wish to see her.”
He then broke up the pill and distributed it among those four hundred and ninety-nine queens, and said, “She shall not have any of it, because her son would be ugly.”
Alinda asked where the pill had been ground. They said to her, “On the millstone yonder.” Then she wetted the stone with water, and tasted a tiny portion of the pill on a blade of kusa grass. Thus all the five hundred queens conceived, and after an interval of nine or ten months they were delivered and five himdred young princes were bom.
When Iksvaku passed away Kusa succeeded to the throne. Then Ku^a spoke to his mother and his counsellors, saying, “Bring me a wife to be my chief queen.” His mother said to him, “Who will give you, ugly as you are, a beautiful wife? I will get you an ugly wife.”
[Kusa said:]
“Mother, if you bring me an ugly wife, I tell you I will not touch her even with my hand.
“Mother, if you bring me an ugly wife, I tell you I will not touch her evsn with my foot.”
Alinda said:
“My son, pleasant is the dwelling together of two whose features are like. When both have a like appearance one does not reproach the other.
“A beautiful woman scorns a mate ivhom she sees to he ugly. It is better for you, my son, to have an ugly wife since you are ugly yourself.”
The king replied:
“I have never heard nor seen that kings are unfortunate, or that a prince amuses himself with ugly women.
“I am a king, noble, triumphant, mighty, wealthy, and powerful. I say this because women are fond of sub-stantial things.
“Beautifully arrayed women are brought from other kingdoms, who have been purchased with wealth and whose fathers’ homes are far away.
” So bring me as wife the daughter of the king of the Madrakas who is named Prajdpati, and who is accom-plished and perfect in all good conduct.”
Her mother-in-law told the girl, “It is our rule in Iksvaku’s court that a wife may not see her husband until after twelve years.” And so no lights burned in their bed-chamber.
Sudarsana said to King Kusa:
“This royal palace is rich, an unfailing mine of precious stones. And yet we get no light either by night or day.
“Neither by night nor by day do we see each other, but we sit unseen by, and hidden from, each other.
“Here we dwell in the thick and blinding darkness. Meseems, this is a union of the blind.”
The king said:
“I do not know the reason for it nor why it should be so. Go to my mother and ask her. She will explain it to you.”
And she, when the night was passing into day, bowed at her mother-in-law’s feet and said to her:
“This royal palace is rich, an unfailing mine of precious stones. And yet we get no light by night or by day.
“Neither by night nor by day do we see each other. We sit here unseen by, and hidden from, each other.
” Here we dwell in the thick, blinding darkness. Meseems this is a union of the blind.”
Her mother-in-law said to her:
“When I shall see a twelve-year old son of yours, Prajdpati, then shall you see each other. Such was my prayer to the devas.”
Sudar^ana replied:
“Evil was the prayer you made to the devas, madam, that we should not see our union for such a long time.” ■
A vehement desire to see her husband came over the queen, and she appealed to her mother-in-law. Her mother-in-law answered her, saying, “My daughter, to-morrow the king is showing himself to the people. Look on him then.”
Alinda dressed up Kusadruma like the king and made him sit on the throne. Kusa himself held the sunshade, while the princes, counsellors, townspeople and countrymen took their respective seats. When Sudarsana saw the king and the whole assembly, she rejoiced. But when she saw the sunshade-bearer, the sight repelled her. Sudarsana said to her mother-in-law, "The king is splendid, the princes are splendid, the whole assembly is splendid, but the sunshade-bearer is a repulsive sight. The glory of this royal assembly is marred by him. If this sunshade-bearer were not in view, this royal assembly would be splendid.” Her motber-in-law replied, “My daughter, do not speak so, for you do not know the high-mindedness of this sunshade-bearer. He is high-minded, strong, virtuous and wealthy, and it is through his might that we all enjoy prosperity,”
Then Sudar^ana as she lay in bed said to the king:
“Could you not now, my lord, find in all the world some other man to he your sunshade-hearer? So shameless and tnsolent is this one that you have.”
The king said:
“Fair lady, what matters his outward form? He is powerful, and he pleases me because I have regard to his power.
“Fair lady, what matters his outward form? He is wealthy, and he pleases me becaur.e I have regard to his wealth.
“Fair lady, what matters his outward form? He is courageous, and he pleases me because I have regard to his courage.
“Fair lady, what matters his outward form? He is virtuous, and he pleases me because I have regard to his virtue.
“Fair lady, what matters his outward form? His voice is loud. It is through his power that we all live.
“He is my good friend, an esteemed comrade, and as dear as life to me. If I lost him, neither you nor I could live.”
Now it happened that the queen and all the women of the court went out to see the lotus pool. Itie king in simple garb had gone down into the pool and was sitting there. When the queen went down into the pool, he seized her, and she thought that she had been seized by a water-demon. The women released her by throwing showers of blossoms at the king.
The king said^:
“You went, queen, to the park to look at the lotus-pool. But you have brought me no lotuses, and so, my dear, you do not love me.”
The queen replied:
“Yes, my lord, I did go to the park to bathe in the lotus pool. But I saw a demon there and I collapsed in a sudden swoon.
“Now he who holds your sunshade and he who was there in the lotus grove were, I should think, born of the same woman. For their features were alike.”
On another occasion the queen, with the women of the court, went out to see the mango grove. Now the king, in simple garb, had also gone to the mango grove and was stand-ing there. As the queen was strolling about she was seized by him. The queen thought that she had been seized by a demon of the forest. ° The women released her by throwing showers of blossoms at the king.
In the bed-chamber (that night) the king said to the queen: “You went, queen, to see the flourishing mango grove. But you have brought me no mangoes, and so, my dear, you do not love me.”
The queen replied:
“Yes, my lord, I did go to see the flourishing mango grove. But I saw a demon there and I collapsed in a sudden swoon.
” Now he who holds your sunshade, he who was in the lotus grove and he who was in the mango grove, were, I should think, born of the same woman.”
Once the elephant stable was on fire. The king girded up his loins and rescued the elephants. With a knife he cut their halters and then threw the roof down.
The king, having the power of N dray ana, in his strength seized the burning elephants and threw them out and rescued them from the blaze.
The women of the court sang the praises of the king. “Behold,” said they, “the prowess of the king.” A certain hunchbacked woman also sang the praises of the king, saying:
“He who sits on the throne is strong, splendid, resourceful and great. Like the moon in the sky he illumines all around him.
“With the red eyes of a partridge he is resplendent like Kdmadeva. The valiant, strength-endued king has rescued the elephants.”
The king said:
“This hunchback who praises the king is a good dame. I will give you four garments of Benares cloth.”
The daughter of the king of the Madrakas was pained when she saw the king, and grieved that such a man as this should he her husband.
The daughter of the king of the Madrakas said:
“Will no one cut off with a sharp knife the tongue of this chattering hunchbacked woman who praises tJte king?”
The hunchbacked woman said:
“Kings can hold out the threat of prison or of death. So I tell his praises to safeguard my life.”
The queen said:
“I do not see, nor shall I see, what good there is for me in life. I shall go away this very day ere the breath of life deserts me.”
And the angry queen, daughter of the king of the Madrakas, accompanied by a hunchbacked woman, rode away in a carriage to the home of her kinsfolk.
Ku^a’s mother, in sorrow for her son, collapsed to the ground like the broken stalk of a palm-tree.
Like a stalk of the sdl tree cut off by an axe, she fell to the ground overcome by sorrow for her son. The king, unhappy and grieving after his wife, decided to go in search of her. His unhappy mother spoke to King Kusa in verse:
“Behold the harm I have done through my ill-luck. For it was I who sought after her; she is a king’s daughter, and she came here from five hundred yojanas away.
“There the country people feed on barley meal and are always clothed in blankets. Coarse is their food and coarse their behaviour. How will you fare on your way?”
“By dance and song and music and play, or by a hundred tricks of jugglery, by these various means I’ll win me a livelihood.”
The king established his brother Kusadruma on the throne and said to his counsellors,
“After I have saluted my mother and respectfully taken leave of her I shall take my lute and set out for the north.”
He came to a house in a certain village in the land of the Madrakas, where an old woman gave him lodging. On that day he was welcomed in the village because of his play-ing on the lute. He was given plenty of solid and soft food, a large milk-bowP of solid food, a large water-jug of soft food, together with a pot of curds and various condiments. The old woman thought to herself: “He will have one meal here, and in the morning he will go away, so that there will be enough food for me for two months.” But King Kusa, chatting the while with the old woman, ate the food in the milk-bowl in one or two mouthfuls. And the large jug-full of gruel which was enough for eight or nine meals of rice-grueP was all eaten, as well as the condiments and the dish of curds.
The old woman lost all hope, and she cried out:
“Help! help!^ Come in. A destructive demon“in human form is within my house ind is going to eat me up.”
“All can live in the village, even ihose who are ugly. Mother, I’ll stay here one night, and to-morrow I’ll go.”
After staying there one night he went on to Kanyakubja where he joined a master garland-maker. When he had become a skilled craftsman he went to the king’s kitchen.
The king, too, was pleased and so on up to he was dear to the king. The women introduced him into the harem, saying, “he will become our plaything.” The women of the harem and the other daughters of King Mahendraka rode on his back. But Sudarsana avoided him and refused to be carried by him.
[Sudarsana said:]
“Now what am I to do, or why should I he hlamzd?^ He frightens me when he looks at me, as though he were a demon of the sea.
“What am I to do, or why should I he hlamed? I fear him when he looks at me, as a straying deer fears the huntsman.
“Without sustenance as you are, return and hurry night and day along the way you came. Go, Kuia, to your own kingdom. I Jtave no wish for an ugly man.”
“You love me well, dark lady of the fine hips and slender waist, and because of my love for you I shall not yearn for my great kingdom.
“I will not go away, deep-bosomed lady, though I know what land I came from. I roam the world like one distraught. I am mad with love, lady of the fawn-like gentle eyes.”
[The queen said:]
“You are out of your mind, since you desire one who does not desire you. king, you are in love with one who loves you not. That is not the mark of a wise man.”
“When a man wins the lady dear to him, whether she loves him or loves him not, men acclaim his success. He who fails is a sorry fellow.”
The queen said:
“You can gratify even a thousand women in one night, but in loving one woman only you incur great misery.”
The king said:
“I know none of that misery . glorious, lovely lady, in chaste living accomplished, you will be my wife.”
The queen said:
“Talk not of my chastity; let wicked suffering be yours. You will make love elsewhere to a lioness or a jackal.”
Ku§a said:
“Talk not so, lady of the fine hips and slender waist. Even recluses, I see, win bright renown by their chaste living.
“For, lady, they shine in this world by virtue of their well-spent lives, and are reborn in heaven, in Tridasa, where they enjoy the pleasures of sense.”
“This I tell you, lady of the fine hips and slender waist — no other man is your lord save Kusa of the lion-voice.”
The queen said:
“/I what the prophets say be true, you can cut me in seven pieces ere I become your wife.”
“I have no wish to cut you up, lady of the fine hips and slender waist. Whole as you are will you become my wife.
“A great realm is mine, rich in horses and in men, where gifts are endless and clothing and food are abundant.
“Yet here am I now come having abandoned throne and realm. Because of my love for you I care not for all that kingdom.”
The queen said:
“You might as well dig a hole in the rock with the wood of the karnikara tree,*^ or catch the wind in a net, as
desire one who does not desire you.
“Why do you love unloved? … Go back to your
kingdom, Kuia. Why do you weary yourself?”
The king said:
“This is no weariness for me, it is but living a chaste life. Somewhere or other, fair lady, you will be my wife.”
The queen said:
“Let this chaste life of yours be regarded as worthless. Somewhere else you will woo a lioness or a jackal, or even an ass.”
Then Kusa, the son of a king, heroic, invincible in combat, this Kusa who was noble and wise, spoke these words.
” //I go away, lady of the fine hips and slender waist, I will first bind you with fetters. What would your people do then?”
The queen said:
“You must not sin against the dharma which you once upheld. Bearing that dharma in mind will you wish to hind me?”
The king said:
“I have the power, sovereign lady, to bind you and make you go wher’er I will. What can your father do?
“I can if I like gratify a thousand women in one night. But you are my choice, sovereign lady of the gleaming teeth.”
The queen said:
“I know, your majesty, that you are strong and valiant. But you are ugly and hideous too. You are repulsive, though you are a mighty lord.
“You are thick-lipped, thick-headed, fat and pot-bellied. I have no wish to see you. So do not weary yourself.
“These high walls, these lofty towers and copings, and these warriors on elephants will stop you.
“These fight with swords, axes, arrows and well-sharpened knives, and they shall seize you, king.”
Then King Mahendraka reproached his daughter saying,” Why did you come here abandoning such a king of whom rival kings are afraid? Here am I besieged by seven kings because of you. And now I will cut you up into seven pieces and give a piece to each of the seven kings.”
Then the king’s daughter, frightened, sobbing and weep-ing, with the tears filling her eyes, spoke these words:
“If, mother, these nobles from afar slay me, then collect my bones and burn them.
“And when you have burnt them, erect a shrined And when you have erected the shine you will plant there a karnikara tree.
“Then when it breaks out into blossom in the spring, when winter is gone, you will remember me, my mother, and say ‘such beauty was my daughter’s’.”
Sudarsand then stood up and said, " Kusa is a king’s son, skilled in battle, and noble and wise, and I must acquaint him with the situation
“When he-has given battle to these kings, bound them and cut them to pieces, then there will be peace.”
Then she, the noble and glorious lady, trembling in all her frame, thus spoke to the king’s son:
“I truly admit it to you, mighty prince and lord of men, if I at any time did give you offence.
Kusa said:
“/, too, admit it to you, sovereign lady with the gleaming teeth, if I at any time did give you still greater offence.
Then Prajdpatl’s mother, sobbing and weeping, with her eyes full of tears spoke these words:
“Is he a musician, or trader, or a pukkasa P In what royal court was he born? What is his especial skill P” Sudarsana replied to her mother:
“He is no musician, nor a candalaI nor yet a pukkasa. He is the son of King Iksvdku, and you think that he is a slave.
“Rich is this nobleman’s court, full of the cries of peacock and curlew accompanied by the strains of music, and you think that he is a slave.
“Rich is this nobleman’s court, gleaming white as a shell, the resort of throngs of women, and you think that he is a slave.
“Rich is this nobleman’s court, furnished with vessels of gold and teeming with women, and you think that he is a slave.
” He has sixty thousand cities, his kingdom is prosperous and peaceful. Rich is this nobleman’s court, and you think that he is a slave.
“He has sixty thousand elephants arrayed in trappings and housings of gold. With their long tusks, these mighty beasts issue forth,
“Ridden by village chiefs who are armed with swords and lances. Rich is this nobleman’s court, and you think that he is a slave.
“He has sixty thousand chariots, moving with a merry sound, decorated, with well-fastened fellies of iron, and covered with leopard’s skin;
“They are ridden by village chiefs armed with bows and clothed in armour. Rich is this nobleman’s court, and you think that he is a slave.
“He has sixty thousand horses, the best of thoroughbred steeds, with girths of gold and bejewelled bits,
“Ridden by village chiefs with whips in their hands and clothed in armour. Rich is this nobleman’s court, and you think that he is a slave.
“Twenty thousand brdhmans always eat at the king’s table, and day and night they are ever honoured and esteemed. Rich is this nobleman’s court, and you think that he is a slave.
“Five hundred princes, who have a mother and a father, dwell there. Rich is this nobleman’s court, and you think that he is a slave.”
Then the king heard from the queen that their son-in-law had come, and that ne was in the women’s apartment. He was alarmed, since the kings were a menace without, and now there was this menace within. For he wondered what Kusa would do.
“Why do you talk so, like one mad and demented? What is Kusa like? Why should I not have a look at him?”
The queen said:
“My lord, he who is within the house is a king’s son. He has left his own home and come hither.”
When the king heard these words he was alarmed and disturbed in mind. Then quite pleasantly and agreeably he respectfully saluted Kusa, and said to him:
“Forgive us, your majesty, forgive us, valiant man. We did not know, lion-voiced one, that you had come hither.
“Forgive us, your majesty, forgive us, vahant man. We did not know, lion-voiced one, that you had come hither.
“Forgive us, your majesty, forgive us, great warrior. We did not know, sweet-voiced one, that you had come hither.”
Then the king again reproached his daughter, saying,” My son-in-law has been here a long time, but you did not tell me.”
Kusa was immediately anointed with oil worth a hundred pieces and with oil worth a thousand pieces. He was bathed, rubbed with royal ointments, clothed in royal raiment, crowned with a diadem of pearls, and entertained with music on the five musical instruments.
Kusa said to his father-in-law:
“Let the ears of all the elephants and horses you have he stopped, lest your own army he shattered when it hears my lion-roar.
“Quickly yoke the horses, with golden pennons flying,” And, followed hy King Mahendraka, he went out of the palace.
The hero, the lord of hattle, roared his lion-roar, and when he had done so, the nobles were captiired
He took these seven nobles prisoner and brought them to his father-in-law. And those kings said, “What do we do?” Kusa replied, "Go to my father-in-law, fall at his feet and haiP him. “They therefore fell at the feet of King Mahendraka and hailed him as victor. The king of the Madrakas said,” What do I do? “Kusa replied,” You will do as I bid you. “His father-in-law said,” I will do so.”
[Kusa said] "You have (seven) daughters, dower them with a thousand pieces of gold and give a daughter to each king. Let these be your sons-in-law. Then you will live in comfort and without fear. " And King Mahendraka dowered his daughters with a thousand pieces of gold and gave them to the kings. By this alliance made with gold he secured sons and grandsons. Then they left for their own kingdoms.
When the seven kings had gone Ku addressed his father-in-law, saying, "I, too, will go away. “The king of the Madrakas said,” Sudarsana, my daughter, this courageous king, who is heroic and far-seeing, a son of Iksvaku, mighty and well-born, is worthy of your affectionate and reverent service. For but now have I, my retinue and all my country been rescued by him from danger. “"So be it,” said his daughter in obedience to her father’s words.
Then King Mahendraka out of his great regard for them gave his son-in-law and daughter a rich gift of precious stones, and, providing them with an escort of an army of the four arms, he sent them on their way.
King Kusa sojourned in a country that was to his liking. There he went down to a lotus-pond to bathe. And as he bathed he saw his reflection. When he saw his ugly and repulsive reflection he was troubled in mind.” This then, “said he,” is why the daughter of King Mahendraka despised me. I shall destroy myself. “But Sakra, lord of the devas, observed“that Kusa, the Bodhisattva, was meaning to do away with himself because of his ugliness. He therefore gave him a single rope of pearls with the jyotirasa jewel in it, saying, “Tie this on you, then there will not be your equal for beauty in all Jambudvlpa. Whenever you wish to recover your for-mer appearance, then hide this jewel with your hand.”
Then wearing this jewel Kusa, divinely beautiful, came to the entrance to the royal quarters, but he was stopped by the door-keeper from going in. He said, “I am Kusa.” The door-keeper replied, “It would be a good thing were Ku^a like you.” King Kusa then hid the jewel with his hand, and his complexion and form became again as they had been before. When the door-keeper saw this he fell on his face.
Ku^a then went in into the queen’s presence. The queen said to him, “Do not trample on the palace floor. Why have you come in?” He said, “I am Kusa.” The queen said, “Would that King Kusa had such beauty.” The king then hid the jewel with his hand, and he appeared as he used to be. The queen said, “Take your hand away from the jewel.” The king did so, and his appearance became celestial once more.
Kusa explained, “I was intending to destroy myself, when Sakra gave me the jewel named jyotirasa.”
When the four hundred and ninety-nine princes, the coun-sellors and the officers of the army heard that King Ku^a had come, they all rose up to meet him. They beheld King Kusa mounted on a beautiful elephant, shining like the sun and coming with a large host of the four arms. But they did not recognise him. When, however, the king hid the jewel with his hand, he appeared as he was before, and then they all fell down before him. And so in great pomp King Kusa with Queen Sudarsana entered the inner apartment.
Thus do the affairs of the virtuous man turn out well, as in the case of King Kusa who was reunited with his wife and his kinsfolk.
The Exalted One, the Master, calling to mind a former abode and a former life, related this jataka to his monks.
Telling them what the skandhas, the dhatus, the ayatanas and the meaning of the atman were, the Exalted One explained the matter thus:
“When of yore I abode in one of my recurrent lives which have no beginning or end, then was I Kuia and Yasodhard was Sudarsand.
Maya was then my mother, Mahdndma was Mahendraka, and Mara was a certain king.”
Thus, freed from fever, fear and grief, did he recount his birth to the monks, his former faring up and down without end and full of suffering.
The monks asked the Exalted One, "As a maturing of what karma was King Kusa so ugly, hideous and repulsive?” The Exalted One replied:
Once upon a time, monks, long ago, in the city of Kampilla in the province of Pancala, there were a man and wife who were young and beautiful, and devoted to each other. He had provided a home which was worthy of such a wife and free from trouble.
Now when Buddhas do not arise, Pratyekabuddhas arise in the world, who are splendid in their silence and (lonely) like a rhinoceros, They learn to tame and calm their own selves and then pass entirely away.
The wife had some food ready cooked, A Pratyekabuddha came in to ask for alms. He was young and handsome, and charming in deportment. Devas and men have faith in charming men, and when the wife saw the Pratyekabuddha she experienced a feeling of joy. She gave him a bowl-full of alms.
The master of the house came in and saw the Pratyeka-buddha and the wife together in the house. His suspicions were aroused, because the mendicant was youthful, and so he feared that he had looked at his wife. He spoke roughly to his wife, saying, “Have you entertained this man before, as I see you are now giving him food?” She replied, “All evil in him has been quelled. He is a mendicant of great gifts. To-day is the first time he has been in this house, and I gave him alms because of his charm.”
Then the Pratyekabuddha, understanding the wicked thought that had occurred to ttie man, in the kindness of his heart flew out of the house and through the air like a king of swans. And when the man saw the Pratyekabuddha flying through the air, a serene faith arose in him that he was a seer of great parts. He asked pardon of his wife, and made a vow, saying, "In another life you wiU be my wife, and in another realm you will be in the power of no other man; you will belong to none but me.”
The Exalted One said, " It may be again, monks, that you will think that at that time and on that occasion the man in the city of Kampilla who, because of jealousy of his wife and through his evil-mindedness, calumniated the Pratyeka-buddha, was somebody else. It was Kusa who at that time and on that occasion was that man in the city of Kampilla. You may think that his wife was somebody else. But she was Sudarsana, the daughter of King Mahendra. It was as the maturing of that karma, monks, that King Kusa came to be ugly.
Here ends the Kusa Jataka.
The monks said to the Exalted One,”How, Lord, was it that wicked Mara followed closely on the heels of the Exalted One when he was living his austere life, desiring and seeking a chance to tempt him, but had to retire unsuccessful without finding one? “The Exalted One said,” There was another occasion, also, when he followed closely on my heels, desiring and seeking a chance to tempt me, but had to retire unsuccessful, without finding one. “The monks asked the Exalted One,”Was there another occasion. Lord?“The Exalted One replied,” Yes, monks.”
Once upon a time, monks, long ago, there was a bull, a lord of cattle, following a herd of cows. Now the organs of that bull were drooping and inert. With his organs thus drooping he was closely pursuing the herd of cows.
In a woodland tract in that place there dwelt a jackal, named Girika, and this jackal espied the bull as he followed the herd of cows with his organs drooping and inert. So he pursued him closely for many years.
Now there was another jackal of the same age as he, and when he saw Girika closely pursuing the bull, he addressed him in verses:
“For how many years, Girika, have you been pursuing the lord of the herd? Time and again you have slunk off, and you are full of fear at the sight of him.
“Those organs, though they droop, are strong, and though inert are ivell-set. They will not fall off, so without a prey will you remain.
“I, too, have pursued him for fifteen years. Inert though his organs are they are well-set. There is no fear of their falling off.”
The Exalted One said,” It may be again, monks, that you will think that at that time and on that occasion that bull was somebody else. But I was that bull. The jackal named Girika was Mara. Then, also, desiring and seeking a chance to tempt me, he had to retire unsuccessful, without finding one.”
Here ends the Jataka of the BuU.
The monks said to the Exalted One,” How was it. Lord, that wicked Mara was unable to get a chance to tempt the Exalted One? “The Exalted One replied,” That was not the first time that wicked Mara was unable to get a chance to tempt me. There was another occasion also. “The monks asked,” Was there another occasion, Lord? “The Exalted One replied,” Yes, monks.”
Once upon a time, monks, long ago, in a high region of the Himalayas a monkey had charge of a large troop of monkeys. Now in that part of the Himalayas there was a large pool of water, where the herd frequently went down to drink water. But in that lake there dwelt a water demon. Whatever deer, bird, monkey or man went down to the lake to drink was pulled into the water by the demon.
It happened that that herd of monkeys v/ent down to the lake to drink. The demon being in the water observed the monkeys, but they did not see him, and he pulled in one of them. And in the same way each time that the herd of monkeys went down to the lake to drink water the demon unobserved saw them and pulled in one of them. Then the lord of the herd missed the monkeys who had been pulled in, and he said to himself, “Where are those monkeys? I am afraid they have strayed somewhere.” He looked all around, but did not see them. And the sagacious lord of the herd observed the tracks made by the monkeys at the place wnere they went down to the lake to drink water, both as they went and as they came. He saw that the tracks of those going down were more numerous than the tracks of those coming up. Understanding came to him, and he said,” They have been pulled in by the water demon. That is why I do not see them. There must be no more drinking water direct by the mouth.”
Since, therefore, he saw that they were being pulled into the lake by the water demon, he gave orders to the monkeys, saying,” Go and gather the tops of reeds from the reed-thicket, and drink water by means of them. " So they went, and each plucked from the thicket a very long reed-top, so that they could drink water from a distance, and the water demon could not pull them in. And when they did go to the lake to drink, they went down taking their reeds with them, and, staying at a distance from it, they drank water through the reeds. The water demon was no longer able to pull in a single monkey.
The tracks of one going down are seen, hut not those of his coming up. Water must he drunk through a reed. The watchful has no cause for alarm.
The Exalted One said, " It may be again, monks, that you will think that he who was the lord of the monkeys at that time and on that occasion, was somebody else. I was he. And he who was the water demon was Mara. Tnen, too, was he unable to get a chance to tempt me.
Here ends the Jataka of the Monkey.
The monks said to the Exalted One,” How did the Exalted One by the imique wisdom conferred by the supreme perfect enlightenment escape from the domination of Mara? “The Exalted One replied,” Monks, that was not the only time that, by my unique wisdom, I safely escaped from the domination of Mara. There was another time, also, when, being in the form of a monkey, I escaped from Mara’s domina-tion and put my feet on his head.”
The monks asked, "Was there another time. Lord?“The Exalted One replied,” Yes, monks.”
Once upon a time, monks, long ago, in the Himalayas there was a monkey in charge of a large herd of monkeys. Now in the last month of summer the monkey, being thirsty after eating fruits of various kinds, came with the herd to a lake to drink water. This lake had precipitous banks and there was no means of going down to it nor of coming up from it. The chief of the herd in his thirst for water walked all around the lake searching for a way in. While doing this he broke through a fence of stones and fell into the water.
Now in that lake there was a serpent’s hole, where a large serpent lived. Living where it did, it got its supply of food with little difficulty. For it would devour whatever beast or bird or monkey came down to the lake to drink. The serpent saw the chief of the monkeys falling into the water, and stretched out its neck from the den ready to seize him.
The serpent addressed the monkey in verse:
“Here comes a prey again, a forest-roaming monkey, who comes wishing to drink water at the entrance to my den in the hank.”
The lord of the monkeys failed to get any support on which to rest his feet and thus get out of the water and reach dry land. He said to himself,” If the serpent turns its neck away, I’ll put my feet on its head, and so gain dry ground.”
Then he addressed the serpent in a verse:
“I am not your prey. Do you not see the crowd that you should threaten me particularly in the verse which you have just recited P”
The serpent turned its neck in the direction in which the lord of the monkeys had pointed out the other monkeys, so that it might see them. And no sooner had the serpent turned its neck away than the lord of the monkeys set his feet on its head, and thus safely stepped out of the water on to dry land. The serpent wondered at the unique intelligence of the monkey. “This monkey,” it said, “had no foothold iiere in the lake where he could put his feet, and so step out of the water on to dry land. So lie pointed out to me the other monkeys, and thus made me avert my face and turn my neck in the direction of those monkeys. And, with his unique inteUigence, he put his feet on my head and stepped out to dry land.”
The serpent addressed the lord of the monkeys in verse: “ You have quickly and speedily spoilt my plan, for when you saw me turning away, you proved yourself bold and valiant.
“He who has these four qualities, energy, intelligence, mindfulness and wisdom, as you, lord of the monkeys, have, can avert ill.”
It may be again, monks, that you will think that at that time and on that occasion the lord of the monkeys in the Himalayas was somebody else. But it w^as I who at that time and on that occasion was the lord of the monkeys. You may think that the serpent in the lake there was somebody else. You must not think so. And why? Wicked Mara here, monks, at that time and on that occasion was the serpent dwelling! \^ ^j^g lake. Then also by my unique intelligence did I succeed in putting my feet on his head and step out of the water on to dry land. And on this other occasion did I, by my unique inteUigence, escape from the domination of Mara.
Here ends the Jataka of the Monkey.
The monks said to the Exalted One, "Behold, Lord, how thou speakest in praise of merits. “The Exalted One replied,” This is not the first time that I have spoken in praise of merits. I did so on another occasion also. “The monks asked,” Lord, was there another occasion? “The Exalted One replied,” Yes, monks.”
Once upon a time, monks, long ago, in the city of Benares, in the province of Ka^i, a king named Afijanaka was ruling. He was meritorious and mighty; he treated his people well, had the virtue of charity and generosity, was powerful and wealthy, and had a large army. His kingdom was pros-perous, rich, well-supplied with food and well-peopled with happy subjects.
Now that king had a son, a young prince named Punyavanta, who at all times spoke in praise of merits. Of the same age as this young prince were four sons of counsellors. One counsellor’s son was named Viryavanta, who always spoke in praise of energy, holding that it was the supreme thing in the world. The second was named Silpavanta, who always spoke in praise of the arts, holding that they were the supreme things in the world. The third was named Riipavanta, who always spoke in praise of beauty, holding that it was the supreme thing in the world. The fourth was named Prajna-vanta, who always spoke in praise of wisdom, holding that it was the supreme thing in the world.
The young prince Punyavanta spoke to them, sa5dng, “There is nothing equal to merits. Merit is the supreme thing in the world. If you cannot understand this, let us go to another kingdom, and there find out who of us excels, the meritorious one, the energetic one, the artistic one, the beautiful one, or the wise one.”
They thus left Benares and went to the city of KampiUa, so that, as they said, they should find out who of them excelled. Now it happened that they went out of KampiUa to bathe in the Ganges. And in the stream of the river Ganges they saw a large trunk of a tree being carried down. The other counsellors’ sons and Punyavanta, the king’s son, said to the counsellor’s son Viryavanta, “Now, here, O Virya-vanta, you must exercise your energy on the trunk of a tree, and see if you can pull out that tree-trunk which is being carried down by the river Ganges.” Then Viryavanta, exerting his great strength and power, pulled out the huge tree-trunk to dry land. The others looked at it and saw it was the precious sandal-wood tree. Viryavanta, the coun-sellor’s son, sold it to perfume-makers for one hundred thou-sand pur anas, and he brought the hundred thousand pur anas and gave them to his companions. He addressed them in a verse:
“Men praise energy in the world; there is nothing superior to it in the world. See how by means of my energy I have gathered this store of wealth.”
They said then, “We have seen the fruit of energy. Let us now see the fruit of Silpavanta’s art.”
Silpavanta took his lute and left his companions. He played the lute along with other counsellors’ sons and mer-chants’ sons skilled in the lute. A great crowd of people gathered. All those in the city of Kampilla who were con-versant with the music of the lute gathered together when they heard the music. They vied with one another in playing the lute in competition with the counsellor’s son. But none could beat that counsellor’s son; Silpavanta excelled them all in playing the lute.
Now it happened that while Silpavanta was playing his lute, one of the strings was broken. But it continued to produce the same music as before. A second string was broken, but the same music was forthcoming. A third string was broken, but the same music was forthcoming. And so one by one six strings were broken, and one alone was left. But even from this one string the same music was forthcoming. All the bystanders were astonished at the lute-playing of Silpavanta, the counsellor’s son. He won as a reward a large quantity of gold. He brought the gold and gave it to his companions, saying, “Here is the fruit of my art.” Then he addressed his companions in a verse:
“Men praise art in the world; there is nothing superior to it in the world. By skill with the lute I have gathered a store of wealth.”
They replied, “We have seen the fruit of the art of Silpavanta, the counsellor’s son. Let us now see the fruit of Rupavanta’s beauty.”
Then Riipavanta, the counsellor’s son, left his companions and went down to a stall in the market. As he was going round the stall a leading courtesan caught sight of him and saw that he was charming, comely, stately, with the most perfect beauty of complexion. And as soon as she saw him she fell deeply in love with him. She sent her servant to him, saying,” Approach that man and speak to him in my name. “So the servant called to him and said,” Sir, a lady wishes to see you.”
And he went with the servant to the leading courtesan’s house. She greeted the counsellor’s son, saying, “Welcome, sir, here is a home for you, an incomparable, fine dwelling-place. Indulge with me in the five sensual pleasures, and divert, enjoy and amuse yourself.”
The leading courtesan made him sit down on her couch, and what with one thing and another be began to covet her wealth. He was taken to the bathroom, was given an unguent with perfumed oil, bathed with exquisite bathing powders, anointed with exquisite ointments, and arrayed in line garments of silk. When he came in again with the leading courtesan, costly food was laid before him. Then as he sat with her he said, “Yonder in my own house sit my four companions. You must summon them and give them a quantity of your wealth so that they do not kill you.” As soon as she heard these words she set before him a hundred thousand pieces, and said, "Give these to your companions.”
Then he summoned his companions. And they came to the leading courtesan’s house, where they saw Riipavanta, the counsellor’s son, sitting in the arms of a great lady, a leading courtesan. When Rupavanta saw his companions, he addressed them in a verse:
“Men praise beauty in the world; there is nothing superior to it in the world. I have won a store of wealth in a courtesan’s arms.”
“Take these pieces,” said he, “and spend them.” They took them and went to their own lodging.
The companions said,” Now have we seen the fruit of the beauty of Riipavanta, the counsellor’s son. We must now see the fruit of Prajiiavanta’s wisdom.”
Prajfiavanta then left his lodging and went down to a stall in the market-place. There he saw a merchant’s son wrangliag with a leading courtesan in the midst of a large crowd. The merchant’s son was saying to her, “Come and entertain me to-night, and I will give you a hundred thousand pieces.” The leading courtesan replied, “Sir, I have no time to-night, I have been hired bj another. To-night I shall entertain him, and to-morrow I will come to you, sir.” So she went and entertained the other man that night.
The merchant’s son for his part had an impure dream of the leading courtesan as he lay in bed. In his dream he diverted, enjoyed and amused himself with the courtesan the whole night long to his heart’s content. And she, after diverting, enjoying and amusing herself with the other man all night long, in the morning went to the merchant’s son, saying, “Here I am come to entertain you, sir. “The merchant’s son replied,” I diverted, enjoyed and amused myself with you in my dream to my heart’s content the whole night long. Go away, I do not want you.” She said, “If, sir, you diverted, enjoyed and amused yourself with me in your dream to your heart’s content the whole night long, you should give me a hundred thousand pieces. “The merchant’s son said,” Seeing that you lay with another man the whole night, why should I give you one hundred thousand pieces? “She replied,” Sir, you said yourself that you diverted, enjoyed and amused yourself with me in your dream to your heart’s content the whole night long, you should therefore pay me the fee of a hundred thousand pieces.” And hence rose the dispute between them, and though a great crowd had gathered, none of them was able to settle the dispute.
Standing there was Prajfiavanta, the counsellor’s son. The townspeople of Kampilla appealed to him, saying, “Young man, what seems to you the proper thing? Should this leading courtesan be given the hundred thousand pieces by the mer-chant’s son, or should she not?” Prajfiavanta replied, “The fee should be paid by the merchant’s son to the leading courtesan in just the same fashion as he consorted with her.” They said to him, “Explain then, young man, how it should be paid.” Prajfiavanta ordered that a large mirror and a hundred thou-sand pieces should be brought. He told the merchant’s son, “Take the box containing the hundred thousand pieces and set it in front of the mirror.” He then said, “Come, lady, take this reflection of the box containing the hundred thousand pieces which is in the mirror. That is your fee.”
The crowd roared their approval of the solution found by Prajfiavanta the counsellor’s son, and they presented him with a large amount of gold. He gave the gold to his com-panions, and addressed them in a verse:
“Men praise wisdom in the world; there is nothing superior to it in the world. By my thoughtful imsdom I have gathered a store of wealth.”
The counsellors’ sons then said, “We have now seen the power of the energy of Viryavanta the counsellor’s son, the power of the art of Silpavanta, the power of the beauty of Rupavanta, and the power of the wisdom of Prajiiavanta. Now we shall see the powder of the merit of Prince Punyavanta.”
Punyavanta, the king’s son, left his companions and made his way to a royal palace. And he settled near that royal palace. He was seen by a certain counsellor’s son. As soon as this counsellor’s son saw Punyavanta the king’s son, he conceived an affection for him. He invited him to eat with him, took him to his home and led him to his gym-nasium. After he had taken exercise he was bathed and anointed and taken in to eat. And there, along with the counsellor’s son, the king’s son was that day served with exquisite and regal food and drink. The counsellor’s son took him up to the royal coach-house and made him lie down. He was seen by the daughter of King Brahmadatta, and she thought to herself,” This is the counsellor’s son who has come. “Then in the late evening she hurried out of the palace, entered the coach-house, and climbed into the carriage where Punya-vanta the king’s son was lying. She was certain that in a little while he would wake up.” Then, “said she,” he will take his pleasure with me. “But the prince having eaten and drunk well slept peacefully, while the king’s daughter being distracted by thoughts of love kept on saying,” Pre-sently he will wake up, in a moment he will wake up. “But overcome by the excessive influence of the night she fell asleep. At daybreak she came down from the carriage, entered the palace and was seen by some counsellors. These thought to themselves,” Here is the king’s daughter coming down from the coach-house after a sleepless night and entering the palace. Can it be that she has been sitting in a carriage with some man?”
Now while they were thinking thus, Prince Punyavanta came down from his carriage. The counsellors thought. “Where is this man from? He has been sitting with King Brahmadatta’s daughter in the coach-house.” They seized him and led him before King Brahmadatta. “Your majesty,” said they, “this man has lain with your daughter in the coach-house.” The king asked, “How was this?” The prince replied, “Your majesty, a certain counsellor’s son invited me to his house and gave me to eat and drink. When it was late I was dismissed, and I left for my lodging. But, because of the lateness of the hour, he made me go up to the coach-house and lie down after my eating and drinking. There was no other person there.”
The king’s daughter was then asked, “How was this?” She told King Brahmadatty the true state of affairs, saying, “It was just as this man says, and not otherwise.”
King Brahmadatta was pleased with Prince Punyavanta. He saw that he was a gracious, handsome, intelligent and upstanding young man. And he thought to himself, “This can be no ordinary person; he must belong to a great family.” Then he asked him, “Young man, whence are you?” The prince answered, “I am from Benares, and the son of Anjana, king of Kasi.”
Immediately on seeing Prince Punyavanta, Brahmadatta, king of Kampilla, had conceived an affection for him as for a son, for the king had no son of his own. So he dowered his daughter with a thousand pieces of gold, and with great royal pomp and magnificence and in the presence of all the people he gave her to Prince Punyavanta and established him on the throne. To his counsellors and the people of town and country he said, “He has become my son, so that he may be king. For I am old.”
Then when Prince Punyavanta had gained a kingdom, he summoned his companions and addressed them in a verse:
Men praise merit in the world; there is nothing superior to it in the world. By my merits I have won a kingdom and a king’s daughter.
The Exalted One said, “It may be again, monks, that you will think that at that time and on that occasion the counsellor’s son named Viryanta was somebody else. But you must not think so. And why? Sronakotivimsa here, monks, at that time and on that occasion was Viryavanta the counsellor’s son. You may think that at that time and on that occasion Silpavanta the counsellor’s son was somebody else. You must not think so. And why? Rastrapala here, monks, at that time and on that occasion was Silpavanta the counsellor’s son. You may think that at that time and on that occasion Rupavanta the counsellor’s son was somebody else. You must not think so. And why? The elder Sun-darananda here, monks, at that time and on that occasion was Rupavanta the counsellor’s son. You may think that at that time and on that occasion Prajfiavanta the counsellor’s son was somebody else. You must not think so. And why? Tn.e elder Sariputra here, monks, at that time and on that occasion was Prajfiavanta the counsellor’s son. You may think that at that time and on that occasion the son of Afijana, king of Kasi, named Punyavanta, was somebody else. You must not think so. And why? I, monks, at that time and on that occasion was the son of Afijana, king of Kasi, named Punyavanta, Then, too, did I speak in praise of merit, just as I do now.”
Here ends the Punyavanta Jataka.
“And, monks, that was not the only time that I spoke in praise of merits, I did so on another occasion also.” The monks asked,”Lord, was there another occasion?“The Exalted One replied,” Yes, monks.”
Once upon a time, monks, long ago, in Mithila there reigned a king named Vijitavin. He was meritorious and majestic. He treated his subjects kindly and had the virtue of liberality and generosity. There was nothing which he would refuse to give to recluses, brāhmans, the poor and the beggars. Whoever wanted an elephant, he gave him one. "Whoever wanted a horse, he gave him one. Whoever wanted a chariot, he gave him one. Whoever wanted a conveyance of any kind, he gave him one. Whoever wanted a woman, he gave him one decked out in every finery. Whoever wanted female slaves, he gave him them. Whoever wanted male slaves, he gave him them. Whoever wanted clothes, he gave him them. Whoever wanted any kind of vessels, he gave him them. Whoever wanted cows, he gave him them. Whoever wanted oxen, he gave him them. Whoever wanted gold, he gave him it. Whoever wanted money, he gave him it. Whoever wanted silver, he gave him it. Whatever anyone wanted, he gave him it. There was nothing which he would refuse to give. And he did not grow to be otherwise. But he exulted in his liberality and charity, and he did not regret his gifts afterwards, but was full of joy and gladness.
Now as he went on giving excessive largesses his treasuries failed. The treasurers, chief ministers, princes, counsellors, townsmen, countrymen and the mass of the people came together, and he was banished from his kingdom. He settled in a large forest grove in the Himalayas. When he came there he laid out a hermitage and made himself a dwelling by building a hut of grass and leaves. He lived there in the hermitage by gathering roots, leaves, flowers, and fruits of various kinds. But first he fed the other seers and only afterwards took food himself. So eager was he at all times to observe the dharma.
But Sakra, lord of the devas, wishing to make trial of the king, came to the grove in all his celestial beauty. Hovering in the air he sought to dissuade the king of Videha from his liberality. “Your majesty,” said he, “such giving is not approved by wise men, but they always condemn it. He who gives charity becomes unhappy even in this world, and when he leaves the world of men he is reborn in the hells. Just as your majesty has been banished from his kingdom because of his liberality and is now even in this world bereft of his kingdom and afflicted with ill, so in the world beyond, too, through the influence of this liberality he will be reborn in the hells. If you do not believe me, your majesty, that you will be reborn in the hells for having given charity in this world, I will give you visual proof as to where munificent and liberal donors are reborn.”
Sakra then conjured up a great hell, afire, ablaze and aflame. There many thousand beings were seen in torment and crying out in fearful tones. Sakra said to the king, “Your majesty, go to these crying people and ask them through what karma they were reborn there.”
The king thus asked those denizens of hell, “What wicked deeds did you commit when you were human beings that you should now be crjdng out in feariul tones and suffering such torments in hell?” And the phantom beings replied, “Your majesty, in the world of men we were generous givers of charity. We showered handsome, liberal and lavish gifts on recluses, brāhmans, the poor and the beggars. And now, because of that, here are we, having passed away from the world of men, reborn in the hells.”
The king said,” Friends, this is not as you aver. There is no cause nor reason that a generous giver should be reborn in the hells for having given charity. But when generous givers of charity have made a gift, as a result of that gift they are reborn in heaven after they die. There they enjoy divers celestial joys. And having enjoyed celestial joys among the devas, when their time is up they pass away from the world of the devas, and are reborn in the world of men among wealthy families. And, O Kausika, when these mendicants leave me, rewarded and satisfied, I have a sublime feeling of joy and gladness. And they too are glad. Even if I shall be reborn in hell for it, I shall persist in giving charity.”
Sakra, lord of the devas, having thus tested the king of Videha, was pleased with the result. “Your majesty,” said he, “your intention is splendid and sublime. I came hither but to test you.”
When Sakra, lord of the devas, had so spoken, he dis-appeared from the forest grove and returned to his home in Trayastrim^a.
Now ia the kingdom of Mithila, from the time that the king had been banished, no rain had fallen. It became short of food, and it was oppressed by robbers and enemies. So the princes, counsellors, treasurers, ministers, citizens and the country folk went to the forest grove and craved pardon of the king of Videha. With great royal pomp and splendour he was restored to Mithila. And from that time the kingdom had abundance of food once more.
The Exalted One said, “It may be, again, monks, that you will think that at that time and on that occasion the king of Videha in Mithila, named Vijitavin, was somebody else. But you must not think so. And why? I, monks, at that time and on that occasion was the king of Videha in Mithila, named Vijitavin. Then, too, did I speak in praise of merits, just as I now do.”
There was a king, Vijitavin, ruler of Mithila in Videha.
He was famed far and wide for his charity, being open-handed, generous and liberal.
Elephants and horses, chariots and carriages, richly adorned women, silver and gold, not one of these would he refuse to give.
Full of joy and gladness, he knew inward happiness. When he gave he was elated and did not regret it.
When he saw a recluse, a brāhman, a poor man or a beggar, he regaled him with food and drink, with clothing, bed and couch.
His treasurers and ministers, princes and counsellors, citizens and the whole people banded together and banished him from his throne.
And after he had been banished he came to a forest grove. There he laid out a hermitage and made it his home.
There in the forest grove he would gather fruits of various kinds. But first he would satisfy the needs of other seers, and then partake himself.
Śakra in his celestial splendour approached the king, and hovering in the air, thus spoke to him.
“Wise men do not commend charity, but always censure it.
For this excessive charity of yours you have been banished from your kingdom.
“A noble though you are, you have suffered misfortune even in this isjorld and have been deprived of your throne. And when you pass to the other world you will go to hell.
“If you do not believe me as to where the generous man goes, I will show you the bourne of the charitable.”
And Śakra conjured up a blazing, fiery hell, and showed him many thousands of beings in torment.
Then he said, " Your majesty, ask these burning creatures yourself why they are come to misfortune and suffer grievous woes.
“Fearftilly they cry as they suffer their grievous woes. So ask them what wickedness they did in their former lives.” They replied,
“king, when we were among men, we were generous givers. And now, having dispensed great charity we suffer this woe.”
“That is not the reason. There is no reasonableness in the supposition that he who is generous should, when he passes away, go to an evil bourne.
“For generous people, when they pass away from the world of men, go to heaven. There they enjoy the heavenly bliss which they themselves have created.
“It is desire [that brings]^ suffering in the hells, immense like the ocean... I cannot bear seeing a beggar.
“Let this be my delight, thousand-eyed one, that I go on giving and impart counsel the while, and that he who comes to me will go away replenished, content, satisfied and glad.
“There shall be no gift that I will not give. Day by day I shall bestow abundance and satisfaction. I shall be a refuge, [likey the tree of heaven-laden with leaves and fruit.
“My heart is not wroth with a beggar, and when I have given I do not grieve and repent. I do not promise what I cannot bestow, and whatever I promise I immediately provide.”
”In an instant the wish of my heart was fulfilled and he was truly vanquished by me,
“For seven days I sat cross-legged and at ease. Then I stood up, a sage immoveable as a rock.
“On the seventh day I went forth as a saviour and preached the word, a mighty seer instructing all the worlds.
“Blessed is the fruit of merits; the wish of the meri-torious prospers. Speedily does he attain perfect peace, utter release.”
Here ends the Jataka of Vijitavin, the king of Videha.
Thus have I heard. On one occasion the Exalted One’s pupil, the venerable Ananda, was touring Magadha, accom-panied by a large crowd of five hundred monks. He made for Rājagṛiha in Magadha, and when he had reached it he stayed there in the Bamboo Grove at Kalandakanivapa.
Now just then thirty of those who had resided with the venerable Ananda renounced his teaching, and having thus betrayed their frailty they reverted to low things in the pursuit of sensual pleasures. The venerable Mahā-Kāśyapa heard this.
Then the venerable Mahā-Kāśyapa went to the venerable Ananda, and, having exchanged cordial greetings with him, sat down to one side. And as he thus sat down to one side the venerable Mahā-Kāśyapa said to Ananda. “I should like to question the venerable Ananda on a certain matter, if be give me leave to set forth the question.”
When this had been said, the venerable Ananda replied to the venerable Mahā-Kāśyapa, saying, “O venerable Mahā-Kāśyapa, ask what you will, and when I have heard your question I shall answer it.” Then the venerable Mahā-Kāśyapa said to the venerable Ananda, “What, think you, were the several advantages which the Tathāgata, Arhan and perfect Buddha saw in prohibiting disciples from eating in a crowd and prescribing that they should eat in groups of three?i° The venerable Ananda replied to the venerable Mahā-Kāśyapa and said,” I would come from far away, O venerable Mahā-Kāśyapa, to put a question to you on this very topic. Well would it be if the venerable Mahā-Kāśyapa made his interpretation clear.”
The venerable Mahā-Kāśyapa replied to the venerable Ananda, and said, “The Tathāgata, Arhan and perfect Buddha sawtwo advantages when he prohibited his disciples from eating in a crowd and prescribed that they eat in groups of three. What two? It conduces to the protection, safe-guarding and comfort of famiUes, and to the breaking up of cliques of wicked men, stopping them from banding together out of greed and from causing dispute, wrangHng, squabbHng, quarreUing, contention and mischief in the Sangha. It was because he saw these two advantages, O venerable Ananda, that the Tathāgata, Arhan and perfect Buddha prohibited his disciples from eating in a crowd, and prescribed that they eat in groups of three. And here are you, O venerable Ananda, going the rounds of families, with this young, fresh and tender party, troops of fellow-students in the Brahma-life, newly ordained monks, theras, and those of middle status, who have no guard on the doors of their senses, who know no moderation in food, who are ever unused to the exercise of vigilance and are irresponsible. It seems to me that you are like one destroying the harvest. You are but a youngster; you do not know moderation.”
Then the venerable Ananda said to the venerable Mahā-Kāśyapa, " Though, O venerable Mahā-Kāśyapa, there
are grey hairs growing on my head, you yet think that you should speak to me as to a youngster.” A second and a third time did the venerable Mahā-Ka§yapa say to the vener-able Ananda, “And here are you, O venerable Ananda, going the rounds of famiUes with this party who have no guard on the doors of their senses, who know no moderation in food, who are ever unused to vigilance and are irresponsible. It seems to me you are like one destroying the harvest. You are but a youngster; you do not know moderation.” And a second and a third time did the venerable Ananda reply to the venerable Mahā-Ka§yapa, “Though there are grey hairs growing on my head, yet the venerable Mahā-Kāśyapa thinks that he should thrice speak to me as to a youngster.” Now on that occasion the nun Sthiilananda-^ was standing not far from the venerable Ananda, and she said to the vener-able Mahā-Ka^yapa, “Why does the venerable Mahā-Ka§yapa, who formerly belonged to another sect, think it fit thrice to speak as to a youngster to the venerable Ananda, the sage of Videha, the Exalted One’s servitor, the Exalted One’s attend-ant, the recipient of the right rules direct from the Exalted One’s mouth?” Then the venerable Mahā-Kasapa said to the venerable Ananda, “This sister here, O venerable Ananda, spoke out of thoughtlessness and conceit when she asked that question.” The venerable Ananda said to the venerable Mahā-Kāśyapa,” Forgive me, O venerable Mahā-Kāśyapa, for I am foolish, womanish, witless, and lacking in common-sense. “A second and a third time did the venerable Mahā-Kāśyapa say to the venerable Ananda,” This sister here,
venerable Ananda, spoke out of thoughtlessness and conceit when she asked that question. “And a (second and a) third time did the venerable Ananda say to the venerable Mahā-Kāśyapa,” Forgive me, O venerable Mahā-Kāśyapa, for I am foolish, womanish, witless, and lacking in common sense.”
Then the venerable Mahā-Kāśyapa said to the venerable Ananda, " I am not aware, O venerable Ananda, that, when I first embraced the religious life, I acknowledged any master outside of and other than this Exalted One, Tathāgata, Arhan, and perfect Buddha. When, O venerable Ananda, I first embraced the religious life, I thought to myself, ‘Home life is cramped, full of defilements. The life of religion is in the open air. It is not possible while dwelling in the midst of home life to live the completely bright, blameless, pure, the entirely clean Brahma-life. Let me now then leave home and take up the homeless life of religion.’ So then, O venerable Ananda, I left my sumptuous home, renounced my eighty cartloads of gold, my five hundred bondsmen, my five hundred bondswomen, my five hundred head of cattle, my five hundred fields and villages, my nine hundred and ninety-nine ploughs, goodly and shiny ploughshares made at Kapila, And, taking my one patched^" cotton cloak with me, I wandered out in quest of whatever arhans there might be in the world.
“Now at that time, O venerable Ananda, there was no other arhan anywhere in the world but this Exalted One and perfect Buddha. And, O venerable Ananda, when I had thus taken up the life of a wanderer, at the end of a full year’s time I beheld the Exalted One in Rājagṛiha at the Bahupu-traka shrine. And when I saw him there came to me the unambiguous awareness that I was looking on the perfect Buddha, on the Exalted One, who was all-knowing, all-seeing, and possessed of absolute perfect knowledge.
” Then, O venerable Ananda, I approached the Exalted One, bowed my head at his feet and stood to one side. And as I thus stood to one side, I said to the Exalted One, ‘Lord, thou art my Master; I am thy disciple, O Sugata.’ When I had thus spoken, O venerable Ananda, the Exalted One said to me, ‘Even so, O Kāśyapa, I am your Master; you are my disciple. If a man should accept a disciple in complete possession of his mind, and then, though he was not perfectly enlightened, should claim to be so; though not all-knowing, should claim to be so; though not all-seeing, should claim to be so; though he was limited in knowledge and insight, should claim to have absolute knowledge and insight, his head would be split in seven. As for me, O Kāśyapa, I claim to be perfecth enhghtened, because I am so; I claim to be all-knowing, because I am so; I claim to be all-seeing, because I am so; I claim to have absolute knowledge and insight, because I have them. Again, O Kāśyapa, I preach the dharma to my disciples out of my special knowledge, not out of ignorance. I preach to m}^ disciples the dharma that is well-grounded, not the dharma that is groundless. I preach to my disciples the dharma that is reasonedI not the dharma that is unreasoned. Therefore, O Kāśyapa, as I am one who preaches the dharma to his disciples out of his special knowledge, not out of ignorance; who preaches to his disciples the dharma that is well-grounded, not the dharma that is groundless; who preaches to his disciples the dharma that is reasoned, not the dharma that is unreasoned, I say that you should be given exhortation and instruc-tion. Therefore you must train yourself in this respect, O Kāśyapa. You will say ‘Shall I not then abide restrained by the restraint of the disciplinary rules, pasturing in the field of good conduct, discerning the peril of the minutest faults. Shall I not adopt and practise the moral precepts, and, pure in deed of act, speech and thought, live a life of complete purity?’
“So you must train yourself, O Kāśyapa. Therefore you must train yourself in this respect, O Kāśyapa. You will say, ‘Shall I not then live with the doors of my six senses well-guarded, mindful of care, mindful of kindness, abiding in steadfastness, discerning danger, wise as to the way out,
this respect. You will say, ‘Shall I not then achieve all the good states there are, for the sake of taming and controlling the self, and for the sake of utter release? Thus must you train yourself, O Kāśyapa. Therefore you must train your-self in this respect, O Kāśyapa. You will say, ‘Shall I not find in the four assemblies exceeding great love and respect, modesty and scrupulousness, and ready opportunity for development’: Thus, O Kāśyapa, must you train your-self. Therefore you must train yourself, in this respect, O Kāśyapa. You wiU say, ‘Shall I not then abide with a discernment of the uprising and of the cessation of the five skandhas on which existence thrives? I shall discern that this is material form, this is the uprising of material form, this is the cessation of material form; this is feeling, this is the uprising of feeling, this is the cessation of feeling; this is perception, this is the uprising of perception, this is the cessa-tion of perception; these are the saṁskāras, this is the uprising of the saṁskāras, this is the cessation of the saṁskāras; this is consciousness, this is the uprising of con-sciousness, this is the cessation of consciousness.’ Thus, O Kāśyapa, must you train yourself.”
“So, O venerable Ananda, when I bad been given this exhortation by the Exalted One, for eight days I was a pro-bationer student, and on the ninth day I attained perfect knowledge.^”
“And when, O venerable Ananda, he had given me this exhortation, the Exalted One rose up from his seat and walked away. And I, O venerable Ananda, followed close on the heels of the Exalted One. And as I did so, this thought occurred to me: ‘Behold, the Exalted One will turn aside from the roadway and lean against the trunk of some tree. I shall spread out my patched cotton under-robe for the Exalted One.’ And, O venerable Ananda, the Exalted One, aware that I had such a thought, stepped aside from the roadway and stood leaning against the trunk of a tree. I then spread out my patched cotton under-robe for the Exalted One, and he sat down on the seat thus prepared for him. When he had sat down, O venerable Ananda, the Exalted One spoke and said, ‘Friendly indeed, O Kāśyapa, is this patched cotton under-robe; it is soft, of good texture, exquisite, delicate, light, well-made, fine, splendid and comfortable.’ And I, O venerable Ananda,, said to the Exalted One, ‘Well-won gain would it be for me, Lord, if the Exalted One were to accept this patched cotton under-robe of nine.’
“Then the Exalted One said to me, ‘Do you wish, O Kāśyapa, in return to wear in the presence of the Tathāgata this under-robe of mine that is made of hempen rags?’ And I, O venerable Ananda, replied to the Exalted One, ‘Well-won gain would it be for me. Lord, if the Exalted One were to give me his under-robe that is made of hempen rags.’ The Exalted One, O venerable Ananda, gave me his under-robe made of hempen rags and I accepted it from him.
“Now if, O venerable Ananda, men of right speech were to say that a disciple received from his Master, the Exalted One, an under-robe of hempen rags, those men of right speech would be saying what is a fact. And why? T, O venerable Ananda, am a disciple who received an under-robe of hempen rags from the Master. And when, O venerable Ananda, men of right speech should say that the Exalted One has a genuine son, born of the dharma, created by the dharma, an heir as to the dharma, not an heir as to the flesh, these men of right speech would be saying what is a fact. And why? I, O venerable Ananda, am a genuine son of the Exalted One, bom of the dharma, created by the dharma, an heir as to the dharma, not an heir as to the flesh.
“He who could imagine that my three knowledges, my six superknowledges and my mastery of the powers could be hidden away, could just as well imagine that a sixty years old elephant could be hidden by a palm-leaf. He who could imagine that I could hide away my three knowledges, my six superknowledges and my master}^ of the powers, could just as well imagine that the flow of the Ganges river could be checked by a handful of dust. He who could imagine that my three knowledges, my six superknowledges and my mastery of the powers could be hidden away, could just as weU imagine that the wind could be imprisoned in a net. He who could imagine that my three knowledges, my six superknowledges and my mastery of the powers could be hidden away, could just as well magine that the five-finger mark could be imprinted on the air.
“And now, venerable Ananda, whosoever of these five hundred monks harbours doubt or mistrust of me, let him ask a question, and I, in answering the question, shall roar a veritable lion’s roar.”
Then those five hundred monks said to the venerable Mahā-Ka^yapa, “Whosoever, O venerable Mahā-Ka^yapa, har-bours doubt or mistrust, let him ask a question. And we shall honour you, and henceforth our obedience will be greater and better than before.” The venerable Mahā-Ka^yapa then instructed, roused, gladdened and thrilled the monks with a discourse on dharma. He then rose from his seat and departed.
The venerable Mahā-Kāśyapa had not been long gone when he kept his look turned all the time on the nun Sthulananda, turning his whole body round to do so as an elephant does,i hoping that he could reconcile her heart. Though in doing so he turned right round, the nun Sthulananda remained unreconciled. The depraved nun Sthulananda uncovered herself before the venerable Mahā-Kāśyapa, and immediately she died. And as she had hardened her heart against the venerable Mahā-Kāśyapa, she was reborn in one of the great hells. Such is the tradition.
Here ends the sutra of the ordination of Mahā-Kāśyapa.
Half a yojana from Rājagṛiha there was a village named Nalandagramaka, which was flourishing, rich and prosperous.
In it there dwelt a brāhman, who was the owner of great halls and was opulent, rich and wealthy, possessing an abund-ance of varied property, money, treasuries, granaries, gold, silver, means of luxury, elephants, horses, bulls, cows and goats, female and male slaves, and servants. This brāhman had a brāhman wife, named Sari, who was gracious and beautiful. The brāhman! Sari had seven sons, named Dharma, [Sudharma], Upadharma, Satadharma, Sahasra-dharma, Tisj^a, and Upatisya. Six of them were established. The seventh and youngest, Upatisya, was as yet unestablished and was a student of the Vedic mantras at the house of a guru.
Half a yojana from Rājagṛiha was a village named Kolita-gramaka, which was flourishing, rich and prosperous. In it there dwelt a brāhman, who was the owner of great halls and was opulent, rich and wealthy, possessing an abundance of money, treasuries and granaries, gold, silver, means of luxury, elephants, horses, bulls, cows and goats, female and male slaves, and servants. He was of the clan of Maud-galyayana. He had a son named Kolita, who was gracious, comely, clever, skilful and intelligent. He, too, was studying the Vedic mantras at the house of the guru where Upatisya and some five hundred other brāhman youths were stud3dng.
Kolita and Upatisya were ahead of all the others in mastering the Vedic mantras. They gave attention and obedience to their teacher, paid him his fees, and provided him with a sunshade, shoes, a staff, a water-pot and a hempen cloak. These two were friends, being fond of and devoted to each other. Upatisya used to go from Nalanda to Kolitagramaka to visit Kolita, and Kolita would go from Kolita to Nalandagramaka to visit Upatisya.
Now at Rājagṛiha there was annually held a festival called the Mourtain-top AssemblyI at which there were five hundred religious observances. For these five hundred religious observances there were five hundred parks, and all the five hundred parks were crowded with several thousands of people. There were hundreds of shows, hundreds of choruses, several hundreds of dancers, actors, athletes, wrestlers and minstrels, dimharas, valanjakas, and drummers.
Then the two rich brāhmans’ sons, Upatisya and Kolita, in chariots drawn by four horses yoked together by the neck, and attended by thousands of servants went to see the Mountain-top Assembly. The two were men who had merit and the root of goodness; who had excellent safeguard in the service they had rendered to former perfect Buddhas, to Pratyekabuddhas and to great disciples; who had scattered the seed of true service; who had broken the bonds that tied them to rebirth, and who, through their attainment of Aryan states, were for that cause and reason living in their last existence. While the two were looking on at the Mountain-top Assembly, the basic condition of things was revealed to them in virtue of their long-standing root of goodness. For when ^ariputra saw that great crowd of people there arose in him the awareness of the impermanence of things. “In a hundred years,” thought he, “all this crowd will have ceased to exist because of their impermanence.” In Maud-galyayana, too, when he saw that crowd laughing uproariously and throwing about their wreaths of ivory, there arose the idea of the skeleton.
Then Maudgalyāyana, seeing Sariputra’s downcast counten-ance said.
Entrancing strains of lyre and notes of song issue from the crystalline bathing pool. Enchanting and sweet sounds are heard. So be in love with life; why be downcast of countenance.
This is a time for gladness, not for sorrow. It is a time for delight; so do not breed discontent. Hark to the chorus that is like to a chorus of the Apsarases, and be glad with this rejoicing throng of men.
But the young Sariputra replied to the young Maudgalyāyana, ”These are the ways of passion and ivantonness. In life and its affairs what satisfaction is there either for the foolish or the wise?
Ere long all these poor devotees who indulge in sensual pleasures will have to leave tJieir bodies unsatisfied, and die. And their end will be ashes.
So it is, Maudgalyāyana, that the awareness of these things delights me not, and I have no joy therein. It is profound reflection exercised in my mind that gives me joy.
It is time to live by dharma. For men and Kinnaras, Suras and A suras, will, though they live, if they have coveted the joys of the senses, go to destruction unsatisfied.
The devas envy him who joyfully resorts to physical sechision in the forest even at the time of his life when he could indulge in sensual excess. For the hard life he has taken up is that which is lived by the gods.
The man who is equable in joys and sorrows, in pros-perity and adversity, the man whom soothsayers speak well of, such a man would I, the son of $drT, become.
Then the young Sariputra said to the young Maudgalyāyana, “The rehgious life appeals to me, and I shall embrace it.” Maudgalyāyana replied, “What you desire that do I, too, desire. I also shall take to the religious life,” and he added.
The way desired by you seems good to me also. It would be better to die with you than to live without you.
Now at that time in the city of Rājagṛiha, in the Wanderers’ Retreat, there dwelt a Wanderer named Saiijayin VairatiputraI with a company of fifty Wanderers. So the young Sariputra and Maudgalyāyana went to the Wanderers’ Retreat and embraced the religious life in the company of the Wanderer Saiijayin Vairatlputra. Sariputra mastered all the rules of the Wanderers after being a Wanderer for a week, and Maud-galyayana did so in a fortnight. But then they said,” This is not the dhaiTna of the way out which, for him who practises it, conduces to the cessation of ill. So let us go separate ways and let us seek the well-preached discipline of the dharma that conduces to the cessation of ill. That one of us who first (hears ^) the well-preached discipline of the dharma is to preach it to the other. Then we shall together take up the religious life in the discipline of the Aryan dharma. “Then, having recited the rules of the Wanderers, they entered Raja-griha, Sariputra by one road and Maudgalyāyana by another. Mow at that time the Exalted One having stayed as long as he wanted to in the park Yastivana, which was on the Antaragiri hill, went to the Bamboo Grove and stayed there in the Squirrels’ Feeding-place with a great company of thirteen and a half hundred monks. Then the venerable Upasena dressed himself betimes, and taking his bowl and robe went on his alms-round in the city of Rājagṛiha. And Sariputra from a distance saw the venerable Upasena coming, courteous in his manner of approaching and taking his leave, of looking forward and around, of extending and withdrawing his hand, and of carrying his cloak, bowl and robe. He was like a Naga. He had accomplished his task. His faculties were turned inwards; his mind was not turned outwards. He was unwavering as one who had achieved harmony with the dharma. He did not look before him farther than a plough’s length. And Sariputra,”seeing him", kept his mind exceeding calm. “Lovely,” said he, “is the deportment of this religious man. What if I were now to approach him?”
Then the Wanderer ^ariputra went up to the venerable Upasena, and having exchanged cordial and courteous greet-ings with him stood to one side. And as the Wanderer Sariputra thus stood to one side, he said to the venerable Upasena, “Sir, are you a Master or a disciple?” The vener-able Upasena replied to the Wanderer Sariputra, “Venerable sir, I am a disciple.” The venerable Wanderer Sariputra asked the venerable Upasena, “What, sir, is your master’s doctrine? What does he preach? How does he teach dharma to his disciples? What kind of exhortation and instruction does he generally employ among his disciples?” The venerable Upasena replied to the Wanderer Sariputra, “I have but little learning, venerable sir. I can only formulate the general sense of his teaching.” But the Wanderer Sariputra said to the venerable Upasena,
I am concerned with the sense, what matters the letter? For he who teaches the sense knows the sense, and seeks to do good thereby.
We, too, for many a day have home such a profitless
burden of words and text, and ere this have been many a
time deceived.
The venerable Upasena said to the Wanderer Sariputra,
“The Master enjoins renunciation by illustrating the arising
of things from a cause. " And thereupon as he stood on
that spot of earth, the Wanderer Sariputra attained the
faultless, flawless, pure dharma-insight into things.
Then Sariputra, the Wanderer, having attained the dharma, given up false belief, overcome doubt, rid himself of perplex-ity, upright, gentle and supple of heart, prone and inclined to nirvanaI asked the venerable Upasena,”Where is the Master staying? “The venerable Upasena answered the Wanderer Sariputra and said,” The Master is in the Squirrels’ Feeding-place in the Bamboo Grove. " And when he had thus spoken the venerable Upasena went on his ahns-round in the city of Rājagṛiha.
The Wanderer Sariputra went to the Wanderer Maudgalya-yana. And Maudgalayana saw Sariputra when he was still some way off, with a countenance like the lotus and his senses serene. And seeing him thus he said to the Wanderer Sariputra, “Friend ^ariputra, your countenance is pure and clear, and your senses serene. Have you, O venerable Sariputra, found the immortal and the Way that leads to the immortal? Your countenance is that of a religious man, clear like the blossoming lotus. Serene and calm are your senses. Where did you obtain the immortal whereby there has been shed over you this two-fold shining and bright blaze of radiance?”
When this had been said, the Wanderer Sariputra said to
Maudgalyāyana, " Yes, O venerable Maudgalyāyana, I have
found the immortal and the Way that leads to the immortal.”
A Light of the World is arisen, one of the glorious Buddhas
of whom we are taught that they appear as rarely as the
flower of the glomerous fig-tree.
The Wanderer Maudgalyāyana asked the Wanderer Sariputra, "O venerable Sariputra, what does the Master teach and what does he preach?” The Wanderer Sariputra answered and said.
The Tathāgata has proclaimed the cause and also the cessation of all the things that proceed from a cause. This is the Great Recluse’s doctrine. Thereupon the Wanderer Maudgalyāyana, as he stood on that spot of earth, attained the faultless, flawless, pure dharma-insight into things. Having attained the dharma, he gave up false beliefs, overcame doubt, rid himself of per-plexity, became exultant in mind and heart, gentle and supple of heart, immersed in thoughts of nirvana, prone and inclined to nirvana.
Then the Wanderer Maudgalyāyana asked the Wanderer Sariputra, “Where, O venerable Sariputra, is the Master staying?“Sariputra replied,”Venerable friend, the Master is staying in the Squirrels’ Feeding-place in the Bamboo Grove, with a large company of thirteen and a half hundred monks. Let us go and tell our master Saiijayin that we are going to live the religious life under the Exalted One in the Bamboo Grove. “Then the Wanderer Maudgalyāyana said to the Wanderer Sariputra,” Do you go, venerable Sariputra, to the Bamboo Grove. What have we to do with Saiijayin and his corrupt belief? “But Sariputra said,” Not so, O venerable Maud-galyayana, Sanjayin has done us a great service since it is through him that we gave up the life of householders,”
So they went to the Wanderers’ Retreat and said to Safijajdn, “We are going to live the religious life under the exalted Great Recluse. “The Wanderer Saiijayin replied to the Wanderers Sariputra and Maudgalyāyana, saying,” Do not, my friends, go and live the religious life under Gotama. Here I have five hundred monks, so do you share with me the superintendence of them. “They replied,”No, for we are going to live the religious life under the exalted Great Recluse. The discipline of the dharma has been well preached by the Exalted One, revealed and stripped of its swathings.”
We have had enough of disbelief in the Beneficent One. “When they had thus informed Saiijayin, they left the Wanderers’ Retreat and made for the Bamboo Grove. And the five hundred Wanderers went along with the Wandereis Sariputra and Maudgalyāyana. Saiijayin said to ^ariputra,” Upatisya leaves me, and takes with him not one only of these, nor two, nor three nor even four, but the whole five hundred.”
At the Bamboo Grove the Exalted One gave instructions to his monks, sa3nng, “Make seats ready. Here are the Wanderers Sariputra and Maudgalyāyana coming, with a company of five hundred Wanderers, to live the religious life under the Tathāgata. They will be my chief pair of disciples, a goodly pair, the one eminent for his wisdom and the other for his magic power.”
The Wanderer Sariputra, when he was still some way off, saw the Exalted One in the Bamboo Grove moving about, honoured and attended by a great crowd, teaching the dharma which is lovely at the beginning, in the middle, and at the end, good in sense and expression, absolutely perfect, pure, clean, holy and illuminating. He was en-dowed with the thirty-two marks of excellence and his person was radiant with the eighty minor characteristics. He was endowed with the eighteen special attributes of a Buddha, strong with the ten powers of a Tathāgata, and assured on the four grounds of assurance. His faculties and mind were controlled, and he had attained the perfection of supreme self-control and calm. He was like a Naga. He had accom-plished his task. His faculties were turned inwards; his mind was not turned outwards, being well-established, in conformity with the dharma, and upright. He looked before him no farther than a plough’s length. He was like a Naga with his faculties guarded and subdued. He was like a pool of water, clear, pure and serene. He stood like a bejewelled sacrificial post; like the shining golden bimba; like a flame of fire, ablaze with glory; like another rising sun, unclouded and invincible. Released by insight, he was surrounded by those who were released; self-controlled, he was surrounded by those who were self-controlled; having crossed, he was surrounded by those who had crossed; having reached the shore beyond, he was surrounded by those who had reached the shore beyond; having gained firm ground, he was sur-rounded by those who had gained firm ground; having won peace, he was surrounded by those who had won peace; a recluse, he was surrounded by recluses; being beyond evil, he was surrounded by those who were beyond evil; a brāhman, he was surroimded by brāhmans; a learned man, he was surrounded by learned men; having bathed, he was sur-rounded by those who had bathed; being beyond the states of sin, he was surrounded by those who were beyond the states of sin.
Then the Wanderers Sariputra and Maudgalyāyana, accom-panied by the five hundred, approached the Exalted One, and having bowed their heads at his feet stood to one side. And as he thus stood to one side the Wanderer Sariputra said to the Exalted One,
These have dwelt in the water of the ocean, in mountain cave, in glade and wood. A long time have they surely dwelt among false sectarians, through lack of sight of thee, Sage.
But now have they turned from the wrong ways and have crossed over in faith to thy way, great Caravan-leader. They have traversed the thicket of rebirth, and now, strong and wise and passionless, they are no longer moved by lust. The Wanderers Sariputra and Maudgalyāyana said to the Exalted One, “Let the Exalted One admit us as recluses. Let the Sugata ordain us.” Then the Exalted One, with the formula of “Come, monks,” ordained the Wanderers Sari-putra and Maudgalyāyana and the five hundred other Wanderers. “Come, monks,” said he, “live the religious life under the Tathāgata.” And when the formula of “Come, monks” had been pronounced over them, every mark of a Wanderer, every badge, every emblem, and every sign dis-appeared from all of them. They were seen to have the three robes, sumbhaka bowls, their hair in its natural state, and their deportment established, all just like those of monks who had been ordained a hundred years. Such was the admission and ordination of the venerable ^ariputra and Maudgalyāyana and the five hundred Wanderers accom-panying them.
Then the venerable Sariputra asked the Exalted One, “When we say that a thing manifests itself, what is it that is manifested? When we say a thing endures, what is it that endures? When we say a thing is broken up, what is that which is broken up? When we say a thing is reconstituted, what is it that is reconstituted?”
The Exalted One replied to the venerable Sariputra, “It is the four elements, Sariputra. When we say that things are manifested, we mean that the four elements are mani-fested. When we say that things endure, we mean that the four elements endure. When we say that things are broken up, we mean that the four elements are broken up. When we say that things are reconstituted, we mean that the four elements are reconstituted.”
Next the venerable Sariputra asked the Exalted One, “Lord, from what cause is a thing born? From what cause does a thing endure? From what cause is it broken up? From what cause is it reconstituted?” The Exalted One replied to the venerable Sariputra, " From what cause, Sariputra, is a thing bom? It is because of ignorance, craving and karma; that is why, Sariputra, a thing is bom. Why does it endure? It endures because of the karma of life and of the sustenance it gets. Why, ^ariputra, is it broken up? It is broken up because of the decay of life, of karma and because of the deprivation of sustenance. Why, ^ariputra, is it reconstituted? It is reconstituted through the non-ehmination of ignorance and because of subjection to craving, and so it has a maturing karma. That is why, Sariputra, a thing is reconstituted. From what cause, Śāriputra, is a thing not reconstituted? It is because of the ehmination of ignorance, because of the ending of craving; there is here no karma and no maturing of it. It is from this cause, Sariputra, that there is no reconstitution.
“When the eye, an inward dyatana, is unimpaired, then form, an outward dyatana, becomes clear to the eye, As a result of this there is produced an accession of what is pleasing and delicious, joy, ease and satisfaction, and the faculties are gratified. But, Sariputra, the states which causaUy produce the joy, ease and satisfaction and gratify the faculties, being causally begotten, developed, perfected and experienced, and causally arisen, are not the self nor belonging to the self; but are void of self and of anjrthing belonging to the self. And so, somewhere or other, there arises karma and the maturing of karma, and cause and the states that are produced from a cause. It is the same with regard to hearing, smell taste, body and mind, Sariputra. When the inward dyatana is imimpaired, the objects which are the outward dyatanas become clear to the mind. As a result of this there is produced an accession of what is pleasing and delicious, joy, ease and satisfaction, and the faculties are gratified. But, Sariputra, the states which causally produce this joy, ease and satisfaction and gratify the faculties, being causally begotten, developed, perfected and experienced, and causally arisen, are not the self nor belonging to the self; they are void of self and of anything belonging to the self. And thus, some-where or other, there arises karma, the maturing of karma, cause, and the states that are produced from a cause.”
Thus spoke the Exalted One. And while this exposition was being given, the hearts of Sariputra, Maudgalyāyana and the himdreds of monks with them were completely rid of the āśravas. Seven days after being ordained the venerable Mahā-Maudgalyāyana attained power and control over magic and realised the four branches of logical analysis, while a fortnight after he had been a monk and ordained the venerable Sariputra attained control over the superknowledges and realised the four branches of logical analysis. And the venerable Mahā-Maudgalyāyana had not been a monk and ordained for long before he realised the three knowledges: the deva eye, recollection of former lives, and the decay of the āśravas. Such is the tradition.
Here is to be supplied the Sfdra of the Wanderer Dirghanakha.
The monks said to the Exalted One, “Behold, Lord, how the venerable Sariputra and Maudgalyāyana and the five hundred monks with them were led by the Exalted One away from the pitiless heretical ways of the Wanderer Saii-jayin, and saved from the ocean, the jungle, the wilderness of the round, without beginning or endI of birth, death and old age.” The Exalted One replied, “Monks,” said he, “this is not the first time that I did so. On another occasion they were saved by me from the terrible island of the Sirens at a time when they had fallen into their hands, I led them safely across the great ocean and set them down in Jambud-vipa.” The monks asked, “Was there another occasion. Lord?” The Exalted One replied, “Yes, monks.”
Once upon a time, monks, long ago, five hundred merchants left Jambudvīpa and set sail on the great sea in an ocean-going vessel to seek for wealth. When their vessel reached mid-ocean it was wrecked by a monstrous fish. And when their vessel was broken up they prayed to various devas, each one to the deva he believed in. Some called on Siva, others on Vaisravana, others on Skanda, others on Varuna, others on Yama, others on Kuvera, others on Sakra, others on Brahma and others on Disa, all crying,”May we escape alive from this great ocean.”
Now when their vessel broke up they leapt into the sea, taking with them floats of various kinds, some taking jars, others planks and others rafts made of the bottle-gourd. Others clung to the body of a comrade who had been drowned. For the sea does not harbour a dead body for long, " but soon throws it up on the mainland or on an island, and they would thus reach that mainland or that island along with the corpse.
The merchants who thus floated on the sea were thrown by the wind on to the island of the Sirens. And on that island of the Sirens they saw thousands of trees of various kinds.
In”whatever part of the island they were brought ashore by the wind, they saw hundreds of women strolling about, who were lovely and beautiful, dressed in gay attire, decked out with ornaments and wearing earrings of gems and jewels. Some were like young brides, others like women who had recently been delivered, and others like middle-aged women — but really they were so many hundreds of Sirens in human form. They seized every one of the merchants who had escaped from the sea. "Welcome, “said they,”noble sons of nobles. You wiU be husbands to us who are without husbands, lords to us who are without lords and consorts to us who are without consorts. For our own masters fell into misfortune and destruction when their ship was wrecked on the great ocean. Surely the sea was gracious to us when it brought you to this island, “They raised up the merchants by their shoulders, rescued them from the sea and set them on dry land. Then they cheered them up, saying,” Noble friends, do not fret nor worry. You have come to a rich island, with an unending supply of precious stones, abounding in food and drink, flowers and fruits, perfumes, garlands and ointments, garments, rugs and cloaks. Here with us, noble friends, amuse, delight and enjoy yourselves, drinking mead and partaking of joys with no thought of trouble. “The merchants replied,” Let us be for a while that we may shake off our sorrow.”
Then all the five hundred merchants went away from the women, and when they had done so they wept, grieved and lamented, “O mother,” cried they, “O father, O son, brother, O sister, O bright Jambudvīpa with its gardens!” When they had thus wept, grieved and lamented, they comforted one another and joined the women, each his own one. They went with the women along a magnificent road of fresh verdant grass, without reeds, thorns or litter, without potsherds or gravel, dustless, even and flat, and came to a forest glade filled with all sorts of flowers and fruits. At all seasons and times of the year there were in that forest glade flowers of divers kinds that were fragrant and sweet-scented. At all seasons and times of the year there were in that forest glade divers leaves for making powders which were of good smell and taste, like the honey of the bee. There were lovely lotus-pools of pleasant water, echoing with the cries of swans and ducks and covered with lotuses of all kinds. When they emerged from this grove they caught sight of the dwellings of the Sirens, which were lofty, imposing and gleaming white like frost. They had glittering turrets with casements and windows and star-shaped and crescent decorations. To their gaze the city of the Sirens was like the abode of Vais-ravana.
Thus the Sirens took the merchants, one each, to their homes that were like mansions of devas. In these dwell-ings the merchants saw well-appointed couches with woollen rugs of downy fleece, spreads of pure white cloth and red cushions at both ends. The couches were of gold, silver and ivory. They saw delightful nooks in a grove of A^oka trees which were laden with flowers and fruits, pleasant gymnasia, and various kinds of exquisite food, drink and refreshments.
The merchants were made to sit on fine bejewelled seats, and had their hair and beards trimmed by barbers. Thus they were made ready to exercise in the gymnasia and bathe in the baths. When they had been washed, massaged and anointed they were smeared with the red ointment of the fragrant dark sandal-wood. They were then clothed in sumptuous garments, and decorated with fine garlands and bouquets. Costly and exquisite meals were set before them; solid and soft foods; various kinds of condiments of the best flavours, whether sugary, salt, sweet, acid, pungent or astringent;^ various kinds of meat, namely, the flesh of boars, fishes, pheasants, quails, Idbakas, francolin partridges, and antelopes. The Sirens enteriiained the merchants with various dances, songs, and musical instruments. Some played on labours and drums, on sindhavas, cymbals, guitars, lutes, nakulas,” sughosas, bhdndakas, and flutes, while others sang sweetly.
When the Sirens saw that they had cheered up the merchants, they showed them their large stores of precious stones. They prepared for the gentlemen a choice, excellent and comfortable couch. ^° "Enjoy yourselves here, noble friends, in this island of precious stones like sons of devas in Nandana. But you must not be careless and go along the way that lies south of the city.”
But, monks, he who was the leader of the five hundred merchants was clever and shrewd. And he asked himself, “I wonder why these women forbid us to go along the way to the south of the city. What now if I were to find out what there is to the south of the city or how things are there?“Then when the leader found the women were asleep or too drunk to be watchful, he took a sword, left the city and went along the road to the south. And on his way he came within sight of a habitation of a frightful aspect in a clear space, and heard the sound of the wailing of many men. Following the direction of this sound he saw a stronghold of iron en-circled by walls of copper. Looking for the gate of this stronghold he went round it, keeping it to his right. He failed to find the gate, but he could still hear the sound of many men crying out,” O mother, O father, O son, O brother, O sister, Jambudvlpa and its fair gardens.”
He went round the stronghold, and on the north side of it he saw a tall acacia tree growing close against the wall. He climbed the acacia tree and within the stronghold he saw hundreds of famished men. Their hair, nails and beards were long, their clothes filthy and ragged, and their skin and flesh shrivelled by the hot winds. They were dark and dirty, their hair was unkempt, and they were suffering the pangs of hunger and thirst. With their nails they were digging the ground for water. When they rose up from the ground they fell back again from weakness.
When they heard a noise among the branches and leaves of the acacia tree they all rose up and stretched out their joined hands. “O noble sir,” cried they, “Whether you are a deva, a Naga, a Kinnara, a Gandharva, a Yaksa or a Kum-bhanda, we turn to you for refuge. Release us wretched ones from our bondage that we may once more live in our land and be reunited with our friends and kinsfolk.”
The leader of the merchants, perched in the acacia tree, wept and said to the merchants within, “I am no deva, nor Naga, Kinnara, Gandharva, nor ^akra nor Brahma, nor the great king Virudhaka. But my friends and I are from Jambudvīpa. In pursuit of wealth we went down to the great sea in a ship, but we were wrecked. We hundreds of merchants were rescued by these women. Then they diverted, delighted and amused themselves with us. As long as we do not offend them they will wish us no harm.”
The merchants within replied, “We too, sir, left Jam-budvipa and went down to the great sea in a ship in pursuit of wealth. But when we were in mid-ocean our ship was wrecked. We five hundred merchants were rescued by these women, who diverted, dehghted and amused themselves with us, as they have now been doing with you. When your ship was wrecked and you were thrown by the wind on to the island, you were seen by the Sirens. Of our five hundred merchants two hundred and fifty, and those the younger ones among us, were devoured. And we, the remaining two hundred and fifty, were thrown into this gloomy stronghold. Friend, these women are not human, they are Sirens.”
When the leader of the merchants, perched on the acacia tree, heard these words of the merchants imprisoned within the gloomy stronghold, he became frightened, terrified and agitated. Stretching out his joined hands he implored them, saying, “Tell me, what means is there whereby I may escape in safety from these Sirens?“They answered and said” When the moon is full in the month Karttika, the king of horses named Kesin, who feeds on fragrant grain of rice which grows on untilled and unsown ground and is dustless and huskless, comes hither from the land of Uttarakuru to the island of the Sirens. And when he arrives he cries out three times in a human voice, saying, ‘Who is there here who wishes to cross the great ocean? I will take him across in safety.’ Turn for refuge to that king of horses. He will take you away from the island of the Sirens across the sea. One of the five hundred merchants should cling to the mane of the king of horses, others to his several limbs, others cling to these one after the other, and others cling to his broad back, and he will bring all, whether it be a hundred or a thousand, in due course to Jambudvīpa. This is the means of escaping from the island of the Sirens and of reaching Jambudvīpa in safety. There is no other.”
The leader of the merchants said to the imprisoned merchants, “Do you also all come. Let us all go to Jambudvīpa. Leap over the walls of the stronghold, or else dig beneath them.” But they answered and said, “You do not know what the stronghold of the Sirens is like. We cannot leap out of it. But do you escape if you want to. Thus there will be deliver-ance for you. But if you are thrown into this gloomy strong-hold, there will be no deliverance. Go in peace to your own land. In a certain city there you will find our fathers’ people. Greet them for us and bid them give charity and perform deeds of merit. Bid them live in Jambudvlpa, even if it be by going begging round the houses with a potsherd for an almsbowl, and not cross the sea again where such disasters as these may befall them. Or bid them seek a living by sending others to do the work, and not think of going down to the sea where such disasters as these may befall them.”
He replied, “I myself will now go before the Siren, whom I left asleep, wakes up and finds that I have come here.”
The leader of the merchants climbed down from the acacia tree, while the merchants within cried out, "Alas! alas!“We shall be devoured by the Sirens. We have looked upon a fellow-man for the last time.”
After the leader of the merchants had climbed down from the acacia tree, he returned by the way he had come and lay down on the bed provided by the Sirens. And as he lay there he reflected, “How shall I let these merchants know of this matter as I myself saw and heard it, without the Sirens getting to know, and how can this plan of mine be urged upon them?^ For if I tell these five hundred merchants about the king of horses before he arrives, then one or other of them, being drunk or careless, will tell the Sirens. Then we shall have cause to be sorry and shall fall into misfortune and disaster. Wise men are agreed that no matter to whom a secret is revealed it is hard to find one loyal enough to keep it. Let me then keep this secret to myself until the day of the full moon in the month of Karttika. Then when the king of horses has actually come to the island of the Sirens, I shall tell them of the danger we are in.”
So he kept the secret within his heart, and did not reveal it to anybody until the full moon of the month Karttika. And when the full moon rose the king of horses arrived at the island of the Sirens. Then did their leader speak to the merchants, saying, “To-day do not indulge in drink and food, in song and music with the women. There is a certain matter about which you, my friends, must hear from me. Yonder is a hidden spot. Do you all gather there when the women have gone to bed.”
And when the women had gone to bed all the hundreds of merchants gathered in that hidden place and questioned their leader. “Tell us, leader, “said they,” what it is that you have seen or heard. “The leader explained the whole situation to the merchants, saying,”It occurred to me to ask myself why the women shoiild keep us away from the way south of the city. So when my woman was lying fast asleep, I with great eagerness took a sword and went out by the road south of the city. There I saw a stronghold as of copper which had no gate, for I saw none, but I heard the noise of wailing of a crowd of people. Then keeping the stronghold on my right I went round to the north side of it, and there saw a tall acacia tree. I climbed the tree and looked down into the stronghold. There I saw many hundreds of merchants. They were lean and emaciated, their skin and flesh shrivelled by the wind and heat. They were dark and their hair unkempt. They dug the ground with their nails to look for water, and they suffered pangs of hunger and thirst. Several hundred skeletons lay round about scattered in all directions. Merchants from this and that city were all gathered together there. I was told by those mer-chants that those who lived there were survivors of those who had been devoured by the Sirens. The others, two hundred and fifty of them, had been devoured. These women, there-fore, are not human beings, but Sirens. If we do not make an effort to return to our own country, all of us, too, will fall into misfortune and destruction at the hands of these Sirens. It you wish for deliverance from the hands of this crowd of Sirens and to go in safety to Jambudvīpa, there is Kesin, the king of horses, from the land of Uttarakuru, who feeds on fragrant grain ot rice which grows on unfilled and unploughed soil and is without powder and husk. He comes here to the island of the Sirens when the moon is full in the month of Karttika. He stands on the seashore on the northern side of the island of the Sirens, and shouts ‘Who is for the shore beyond the sea? So let us draw near to the king of horses. He will take us in safety to our own land.”
The five hundred merchants then went with their leader to the northern side of the city of the Sirens. There they saw Kesin, the king of horses, standing on the sea-shore and stretching out his neck and shouting, ‘Who is for the shore beyond the sea?’ The five hundred merchants went up to Kesin, the king of horses, and said to him, “O greatly com-passionate one, we come to your refuge Do you cross and take us with you.”
The king of horses gave instructions to the merchants, saying,” When I go hence from the island of the Sirens, I shall take you with me, neigh three times and fly through the air. Then the Sirens who have borne you boys or girls will come and bring them along. They will pitch many a pitiful tale and say, ‘Noble friends, do not forsake us at the bidding of another. Do not leave this pleasant and rich isle with its plentiful supply of precious stones.’ But you must not then pay any heed to the words of the Sirens, For he who will heed their words and become full of yearning and say ‘There is my wife, there my son, there my daughter,’ will again fall into the power of the Sirens and drop off my back to the ground. But he who will not heed the words of the Sirens nor say ‘There is my wife, there my son, there my daughter,’ nor have any yearning, will go in safety to Jam-budvlpa clinging to my mane.”
Thus, monks, Ke^in, the king of horses, after giving these instructions to the merchants, neighed three times and flew through the air carrying them all with him. When the Sirens heard the neighing of Ke^in, the king of horses, they came bringing their sons and daughters. They cried out, “Noble friends, do not forsake us at the bidding of another. Do not leave this pleasant and rich isle with its plentiful supply of precious stones.” And, monks, those of the mer-chants who were filled with yearning at the sight of the Sirens, fell from the horse’s back to the ground. Those who did not look back with yearning safely escaped from the island of the Sirens to Jambudvīpa.
It may be again, monks, that you will think that at that time and on that occasion, Ke^in, the king of horses, was somebody else. But you must not think so. And why? I, monks, at that time and on that occasion was Ke^in, the king of horses. It may be again, monks, that you will think that at that time and on that occasion those five hundred merchants were some others. But you must not think so. And why? These monks here at that time and on that occasion were those five hundred merchants. Then did I rescue them from the pitiless land of the Sirens, carried them in safety across the ocean and set them down in Jambudvīpa. And now, too, have I turned them from the pitiless ways of wrong belief and led them across from the wilderness and jungle of the round, that is without beginning or end, of birth, old age and death.
Arouse your emotion, stir up your hearts, and listen with rapt attention and with devotion in your hearts.
With glad hearts listen to the tale of a former life of the Exalted One, a tale that is hound up with the truth of dharma, and will thrill those who believe.
Now at that time I was the king of horses, and being possessed of pity, I led across in safety a company of merchants from the sea-girt isle of the Sirens.
At that time that company of merchants had gone down to the sea and reached an island which was rich in precious stones, surrounded by the tossing waves.
But their vessel was wrecked on the sea by a monster fish, which swiftly dashed against it with the speed of a Garuda with the wind in his wings.
There amid the waste of waters they cried out with anguished voices, calling upon the devas, each one upon the deva he believed in.
Some called on $iva, others on Vaisravana, others on Skanda, others on Yama and others on Kuvera. Others again called on thousand-eyed VirHdhaka, and yet others on Disd.
They seized the gear, which they had on board for other uses, and plunged into the stream of the salt sea.
Some seized rafts made of the bottle-gourd, others planks made of the silk-cotton tree, others wheels, and others hales of cotton.
Others killed their fellows, that, hanging on to their bodies, they might save their own lives. For the salt sea cannot long abide a dead body.
When they had for that night floated on the salt sea wave, they caught sight of lovely trees growing on a strand.
And as they neared the strand they could see hundreds of women, like unto consorts of the devas, wearing crimson garments.
Some looked like maidens, others were radiant like newly wedded brides. On their hair were fine garlands and bands.
Their heads dazzled with earrings of fdmbunada gold. With their golden-brown eyes, they made a fine array on the sea-shore.
They plunged into the sea, singing a plaintive sweet strain, “Noble friends,” said they, "do ye at once become the lords of those who are without lords.
“For we awell here m a wood without husbands or kinsmen. Surely the sea was gracious to us when it brought you to our shore.”
They seized the men by their shoulders, each woman “her man, and rescued them from the sea. By every means they sought to cheer the men, saying to each,” Good ffiend, you must not despond.
“Good friends, live with us women; do not despair as do men who have left their dear kinsmen, their friends, their fathers and sons.
“Enjoy yourselves with us, and though you are but men you will be like a crowd of devas in Nandana, drinking sweet wine of honey, and tasting the fair joys of this isle.”
But with their eyes full of tears the men, standing near the ocean wave, replied to the women and said, “Pray wait a short while that we may throw off our grief.”
The merchants withdrew a short way and gathered together for comfort. They wept and cried like men suffering bereavement.
“mother,” they wailed, " father, sons, my delightful land, Jambudvīpa with its lovely and pleasant parks.
“Happy are they who can foregather with their kith and kin, though it be to dwell with them but for one night, and then die.
“How can we, whose minds were set on doing our tasks, live in the forlorn centre of the salt sea with no sorrow in our hearts?”
When they had thus wept and cried and comforted one another, they went to the women’s delightful abodes.
Walking over ground on which the green grass grew, and which was free of stones, grit, gravel and dust, and level and even, they came to a grove.
It was a grove of various trees, asokaI atimukta, campaka, priyangu and sal trees, tilakas, vakulas, and kulavakas, and bushes of punnagas and talisas.
There were flowering kariras/° too, kulatthas/^ kara-mardasI and the creeper jivaka. There were tender creepers of double jasmine, "^ trumpet-flowers, karenus and kavaras.
Aloe-wood trees, ^ karls/^ double jasmine and Arabian jasmine, and priyangu, gorgeous among the bushes of swaying varsika and Arabian jasmine with their intoxicating fragrance.
The grove was gay with sal trees and palmyra trees, full of campakas and aflame with red and yellow asoka trees.
It was gay and delightful tenth mango trees, karnikaras, kuravakas, tilakas, and vakulas. And to crown all the Suydmas graced the fair grove with their presence.
There were flowers and the iron-wood tree,*-the bhavya, the palevataI the holy fig-tree, " the elephant tree, t)ie hog-plum tree, and fine thickets of the seven-leaved mucilinda. ^”
There were campaka trees crowned with leaves, and hushes of flowering fragrant mango, ^ with various other flowering trees alive with the hum of honey -making bees.
There were the vilvara tree, the coco-nut, the plantain, the bread-fruit, the palm, the date-tree, the lime, the citron; at no season were they not seen.
The walnut, the tamalaI the plantain, the kim^uka, the vine, the bhavya, and the pomegranate — at no season were they not seen.
Some bent under the weight of their crowns of flowers, others bore ripe fruit, and others were languishing. And others were never seen otherwise than thickly branched.
These and other flowers were seen blossoming on the fair trees at all seasons; at no time were they not seen.
In the fair grove were lotus-pools with gently flowing water echoing to the songs of swans and cranes. Others were covered with blue and red and white lotuses — a delight to the eye.
Then some Sirens, beautiful in their dark robes and lovely in their tight-fitting bodices, rose up from the water, and made the merchants forget their long-standing grief.
And then among the rows of trees they graced the blossom-covered lotus-pools, and still more made the merchants forget their grief and the loss of their ship.
Emerging from the fair grove the merchants caught sight of the abodes of the Sirens, glistening like frost, like unto the abodes of the Suras thronged by Apsarases.
Polished and chased within, like Vdsava’s abode in heaven, the abodes of the Sirens reared up to the sky.
With its glittering turrets, its casements and windows, its star-shaped and crescent ornaments, the city of the Sirens looked like a superior fair stronghold.
When the merchants had entered they sat down on roomy couches, and after they had had their nails, hair and beards trimmed, they were provided with a bath.
After their bath they were dressed in splendid clothes, and served with food that was seasoned with flavours and condiments.
There was plentiful meat, the flesh of boars, flsh, buffaloes, young goats and sheep, cock peacocks, pheasants, quails, labakasI francolin partridges, and cranes.
Those Sirens who were skilled thereat played on labours and drums, on instruments from Sindh and cymbals, the guitar, the lute, the vallakigunaka and vallakitula, the nakula, the seven-stringed Indian lute, the horn and the flute. Others sweetly sung.
When the Sirens saw that the merchants were cheered up, they showed them their fair parks, their rich stores of precious stones, and their wealth of beds, couches and food.
“Here, then,” said they, "you and we can take our joys like the hosts of devas in Nandana. But you must not be careless and go along the way to the south.”
Now he who was the leader of the merchants was a wise, clever and shrewd man. And when he was seated apart by himself, he reflected and wondered why they forbade them to go along that road.
“What if I were to go,” said he, “when this Siren is fast asleep, and take a sword and go along the road to the south of the city.”
So when she was fast asleep, he took a sword and went out along the road to the south of the city.
And as he went along this road he heard a shouting afar off. Following in the direction of the noise he came within sight of a stronghold built as though of copper.
He came up to it and went all round it in search of a gate, but could see none. Still he could hear the sound of many men coming from it.
“mother,” they were crying, " father, sons, delightful native land, fambudvtpa with its parks.
“Happy are they who can foregather with their kith and kin, and live with them were it but for one night, and then die.
“Is it possible that because we followed our calling we shall come to perish in this forlorn island in the middle of the salt flood of ocean?”
As he listened to these lamentations the wise and shrewd merchant espied a tall acacia tree to the north of the stronghold.
He climbed the tree, and then he could see within tlie stronghold hundreds of men who had been without food for months, and whose nails, hair and beards were long.
Their bodies were emaciated, their skin and flesh shrivelled by the wind and heat. Their clothes were rotting rags; they were tortured by thirst and their hair was unkempt.
Some of them in search of water would scratch the earth with their nails. And when they ivould stand up, they fell down. When they fell they would wallow on the ground.
And as he sat safely perched in the tree he had climbed, he could see many skulls thrown about and scattered in all directions.
When the men within saw the leaves of the acacia tree suddenly bend down, they all stretched out their joined hands towards the fair tree.
“Who are you, noble sir,” cried they, " are you a deva, a Ndga, a Garuda, a Guhyaka, a Suvarna or hundred-eyed VirUdhaka, or a Yaksa?
“Deliver us who are in sore distress, have pity on us, valiant man. Let these men who are still alive be restored to their land and their fond relations.”
The merchant in the acacia tree, with his eyes full of tears, replied, " Good friend, I am no deva, nor Ndga, nor Garuda, nor Guhyaka, nor Suvarna. Nor am I thousand-eyed VirUdhaka, nor yet a Yc^ksa.
“I and my friends, good sirs, went down to the sea in quest of wealth. But we were ship-wrecked, and here we are after being rescued by women.
“They treat us right well,*“as mothers trzat their obedient sons. For the women are kind to us and wish us no harm.”
Dismayed at the words they had heard the merchants within said,” We, too, are men who left Jambudvīpa and went down to the sea.
“We, too, were wrecked, and here are we, too, after being rescued by the women. They treated us, too, right well, just as they did you, my friends.
“There were five hundred of us merchants who were rescued by them. Here are now bid two hundred and fifty; the rest have been devoured.
Those of us who were sons, yowig and soft-voiced, liave been devoured by these voracious women, my friend.
“These, my friend, are not women, they are dread Sirens, heartless and armed with knives, Sirens in human guise.”
Then still more distressed did the merchant become, and he bethought him to ask what way of escape there migJu be from the island of the Sirens.
“Come, friends,” said he, “tell me how we can win deliverance, and how we can escape in safety from this fatal horror.”
And they, out of their kindliness and pity, told him of how they had seen and heard that there was an escape from the island of the Sirens.
“In the month of Kdrttikd", said they, "when the moon is full, there will come hither the horse Valdha, the swift and lovely-maned horse, the best of horses,
“With well-proportioned glossy limbs, clean and fragrant, full-grown, strong, speedy with the speed of the wind, coursing through the air.
“Raven-black his head, lotus-blue his eyes; he is sprung from the race of Valdhaka. His body is white like the summit of Himalaya, and his neigh is like the roar of thunder or of drum.
“When he has fed on grain of rice that is without husk or dust and grows spontaneously, he stands on the sea-shore to the northern side of the island of the Sirens.
“Lifting up his head the king of horses speaks these words, ‘Who of you would go to the shore beyond the salt flood of ocean?
“‘Whom shall I take away to safety? Who, I pray, will say to me” May your promise prosper“P Do you go to him for refuge and he will take you in safety to the shore beyond.”
The leader of the merchants said, “Come, my friends, do you, too, repair to this horse of renown. Leap out of this iron stronghold, this gloomy fortress of the Sirens. Or else dig beneath it and escape to safety.”
“Ah, friend, “said they,”you do not knoiv that this coppery fort of the Sirens is too high to leap over and too firmly founded to dig beneath it.
“Friend, there is no deliverance hence for us, who are tied to karma. It was by the karma of our own deeds that we were dragged away from Jambudvtpa.
“Our own hearts were Yama’s messengers to send us to Yamxi’s realm. Do ye go, then, without any dallying to your homes.
“And there bid our kinsfolk do acts of charity, my friends. Bid them think no more of going down to the sea.
“So long as one lives with one’s own people, begging round the houses with a potsherd for an almsbowl is better than this misery.
“As long as one lives with one’s own people, having to obey the bidding, orders and commands of another is better than this misery.”
“Well, my friends,” said the merchant, “I will go before she who is asleep wakes up, and comes here and craftily learns what we men intend doing.”
And when he was coming down from the tree there were cries of” Alas! alas! " They bethought them of their native land and were pierced by the shaft of sorrow.
The leader of the merchants on alighting returned the way he had come. He ivent in and found the others lying fast asleep on their beds.
There he began to ponder as to how he could tell the merchants the true position of affairs without the crafty women knowing.
“For wise men do not commend him who reveals a secret. Drunken and careless men will talk of it, and the telling will be regretted.
“Like a drop of oil a secret revealed is blazoned abroad
“Hard to find are those men who will keep a secret whether it is good or bad. So let me then keep my secret until the moon is full.
“Then I will tell them after the famous horse has come, when the occasion has come and it is the month I know of.”
To his fellow-merchants he said, “You must not be negligent. You must be moderate in your eating and drinking with the women.”
At the close of that day when the women had fallen fast asleep, all the merchants went to that hidden spot.
And when they had gathered there the merchants questioned {their leader), saying, “Tell us, friend, of this thing that you have seen and heard.”
Kindly and compassionately he told them of what he had seen and heard, and of the way of escape from the island of the Sirens.
Then the merchants declared that all the women were a gang of Sirens …
[The leader said^],” The king of horses standing on the sea-shore speaks these words: ‘Who of you would go to the shore beyond the salt flood of ocean?
“‘Whom shall I take to safety? Who will say to me, “May your promise prosper?”’ We will go to that refuge. He will take us in safety to the shore beyond.”
When they had heard their leader’s words all the merchants gathered together on the northern shore.
Coming there they saw not far away the king of horses standing on the shore to the north of the island of the Sirens.
Lifting up his head the king of horses spoke these words: “Who of you will go to the shore beyond the salt flood of ocean? Whom shall I take to safety? Who will say to me, ‘Let your promise prosper’?”
When the merchants heard the words of the king of horses, they stretched forth their joined hands and replied,
“We all come to your refuge, benefactor of the world. Take us to the shore beyond. May your promise prosper.”
The king of horses then said, " Now take hold of my tail. I shall be flying away at great speed. But you must bear this in mind.
“/I it occurs to any of you to say, ‘This is my wife, this my son, or this my daughter,’ you will again fall into the power of the Sirens.
“But if it occurs to you to say, ‘This is not my wife, this is not my son, or this is not my daughter,’ you will go in safety to the shore beyond.”
When the best of horses had thus instructed the merchants, in pity and compassion he said,
“Come, friends, well is it with you, merchants, good fortune be yours. I shall lead you across, away from this pitiless, fearful, horrible place.”
And carrying the merchants with him he speeded over the earth in the ways of the birds, in the unsupporting air, swiftly flying with heavenly wings in the path of the wind.
Hosts of devas, Ddnavas, Bhujangas, Yaksas and Rdk^asas in their domains waved their garments, and shouted, "All hail. Great Being.
“Without a doubt, thou wilt become ere long a Master, a light of the world. Thou wilt lead all men across to the shore beyond the ocean of old age and death.”
Those of the merchants who thought, “Here is my wife, here my son or here my daughter,” were shaken off the horse’s back and thrown to earth.
Those who did not think, "Here is my wife, here my son or here my daughters, " were led across in safety to the shore beyond.
… and so they arrived in fambudmpa.
They who will not believe the words of the king of dharma will go to destruction, like the merchants who were destroyed by the Sirens.
But they who will believe the words of the king of dharma will go in safety, like the merchants who werz saved by Valdha.
The Exalted One, the Master, calling to mind a former life, a former birth, related this Jataka in the presence of his monks.
With an exposition of the skandhas, the dhatus, the ayatanas and the atmanI the Exalted One explained the meaning of it.
“When,” said he, "I lived of yore in one of my lives in the round of rebirth that has no beginning nor end, then was I Valdha, the lovely horse, the best of steeds. And Sanjayin was thett one of the five hundred merchants.”
Thus rid of old age, of fear, and grief less, he related to the concourse of his monks this story of a former life of his, his infinite sufferings, his faring up and down in the past.
Here ends the Jataka of the Five Hundred Monks led by $driputra and Maudgalydyana, who were cast on the island of the Sirens.
The Buddha’s Visit to Kapilavastu
Then the Wanderer Sanjayin Vairatiputra made an announce-ment in a square in the city of Rājagṛiha, in the place for proclamations.
Gotama the recluse has come to Girivraja of the Mdga-
dhans, leading all the followers of Sanjayin with him.
Whom will he lead now, I wonder? The monks reported this to the Exalted One and he replied. It is by means of the true dharma that the great heroes,
the Tathāgatas, lead people. Who that understands will
carp at those who are led by the dharma?^ When the Exalted One, perfectly enlightened, had realised the end he had set out to reach, he stayed in Rājagṛiha, a Teacher of devas and men. And the Sakyan men and women of Kapilavastu heard that the Exalted One, having set rolling the excellent wheel of dharma, was staying in Rājagṛiha and leading a life of service to devas and men. The Sakyans of Kapilavastu approached King Suddhodana and said to him,” Your majesty, the Exalted One, having awakened to the supreme perfect enlightenment and set rolling the excellent wheel of dharma, is staying in Rājagṛiha and leading a life of service to devas and men. Well would it be, your majesty, to send a messenger to the Exalted One. He has shown compassion to devas and men. Well would it be if he showed compassion to his own people. “King Suddhodana replied,” So be it. Let a message be sent to him. “The Sakyans then reflected,” Who will be a fitting and proper messenger to send to the Exalted One?” And they said to Suddhodana, “Your majesty, Chandaka here was the Exalted One’s attendant when he was a young prince, and his comrade when he left home. Udayin, too, the priest’s son, was the young comrade of the Exalted One when he was a young prince, and played at making mud-pies with him. Let these two be sent.”
These two were then summoned. “Go, Chandaka and Kalodayin,” they were told, “to Rājagṛiha, into the presence of the Exalted One. Greet him and say to him, ‘The Exalted One has shown compassion to devas and men. Well would it be if the Exalted One showed compassion to his own people.’ And whatever the Exalted One tell you, that do.”
And they in obedience to King $uddhodana left the city of Kapilavastu and in due course reached the Squirrels’ Feeding-place in the Bamboo Grove in Rājagṛiha. They approached the Exalted One, bowed their heads at his feet and stood to one side. The Exalted One said to them, “Chandaka and Kalodayin, why have you come?” They replied and said, “We would conduct the Exalted One to Kapilavastu.” And the Exalted One in that circumstance, on that occasion, at that opportunity and at that moment uttered these verses on dharma.
Whose triumph does not wane, whose triumph Mdra cannot overcome, the Buddha whose range is infinite, who knows no wordly way, along what way will you lead him?
Who has destroyed the snare, craving, that it can no longer lead him anywhere, the Buddha of infinite range who knows no wordly way, along what way will you lead him?
The Exalted One then asked them, “Chandaka and Kalo-dayin, will you take up the religious life?” And though they were not eager to do so, yet since they had been in-structed by King ^uddhodana to do whatever the Exalted One told them, and although they did not see there any yellow robes or a barber to cut their hair and shave off their beards, they reverently and against their will said to the Exalted One, “We will take up the religious life.”
Then the Exalted One pronounced over them the formula of “Come, monks,” saying, “Monks Chandaka and Kalo-dayin come, and live the brahma-life under the Tathāgata,” And when the formula of “Come, monks” had been pro-nounced over them every mark of a layman, every badge, every emblem and every sign disappeared from their persons. A suit of three robes appeared, and a sumbhaka bowl; their hair assumed its natural state, and their deportment was established, all just like those of monks who had been ordained a hundred years. Such was the admission of the venerable Chandaka and Kalodayin into the religious life, their ordination and their becoming monks.
From the time that he had left home, from the time that he had attained the supreme perfect enlightenment, a period of seven years, the Exalted One had not known his native place, had not sat down with his face turned towards it even for as long as it takes a man to breathe in and out once. At the end of those seven years near relations of his among the Sakyans of Kapilavastu who had passed away from their human state and had, as a maturing of good karma, been reborn in the world of devas, implored the Exalted One, saying, “The Exalted One has taken compasion on devas and men. Well would it be if the Exalted One took compassion on his own people. It is time for the Exalted One to take compassion on his own people.” The Exalted One silently intimated his assent to those devas. And they, understanding the silent assent of the Exalted One, in joy and elation bowed their heads at his feet, saluted him from the right and forthwith vanished.
The Exalted One then arranged his seat so that he faced his
native place. And the venerable Udayin, understanding the sign
thus given by the Exalted One, thought, " Since the Exalted
One has arranged his seat to face Kapilavastu, he is eager to
take compassion on it. " Then he appealed to the Exalted One.
Do ye now listen with rapt attention how, with bent knees
and bowed head Kaloddyin implored the infinite One, the
peerless Conqueror who needs no guide.
Now have the crimson trees. Lord, shed their mantle of old leaves to make ready for fruit, They are radiant as though they were aflame. The season, great Hero, is rich with the promise of succulent fruit.
The delightful groves are all in bloom and breathe sweet
odours all around. Shedding their flowers the trees clothe
themselves with fruit. It is time, Master, to go hence.
It Is not too cold nor too hot; but it will be seasonably
pleasant for thee on thy way. Let the Koliyans and the
Sdkyans behold thy face as stars behold Rohini.
Then the Exalted One described to the venerable
Sariputra the journey of the exalted Sikhin.
It was a sublime sight, ^driputra, long ago ere this to see the world-leader $ikhin going on his journey.
To whatever village or town the Leader came, everywhere there would he found plenty of water that was considered most excellent.
To whatever village or town the Leader came, everywhere in all directions a pleasant park would greet him.
To whatever village or town the Leader came, trees covered with flowers all over their branches and trunks exhaled their fragrance in all directions.
Whatever tree the Leader stood beneath produced radiant blossoms — it was a tree beyond compare.
Whatever tree the Leader stood beneath produced ripe fruit in all its parts.
Trees and flowers and fruits that are of this world were seen in the way of the journey of $ikhin, the Leader of the world.
Trees and flowers and fruits that are not of this world were seen in the way of the journey of $ikhin, the Leader of the world.
Then did the earth with the sea and the mountains quake when $ikhin, the Leader of the world, went on his journey.
Devas scattered flowers of the coral-tree when $ikhin, the Leader of the world, went on his journey, and flowers of the great coral-tree, of the karkarava, " of the great kar-karava, of the rocamana, of the great rocamana, of the manjusaka, of the great manjusaka, of the bhisma. of the great bhisma, of the samantagandha, of the great samantagandha, and of the parijata; flowers of gold, silver and precious stones; powder of sandal-wood, of aloe-wood, of kesaraI of tamala leaves and of celestial gems.
Thousands of koṭis of musical instruments were played in the sky when Sikhin, the Leader of the world, went on his journey.
Unbeaten drums roared in the sky when $ikhin, the Leader of the world, went on his journey. Devas standing in the air waved their garments. Ndga kings, Suparnas and human beings approached; those numerous beautiful and glorious Yaksas followed the journey of 3ikhin, the Leader of the world. Eighty-six thousana laymen gathered together and followed the journey of 3ikhin, the Leader of the world. Neither hunger nor thirst nor watvt was spoken of when 3ikhin, the Leader of the world, went on his journey, nor heat, nor cold, nor gadflies, nor gnats.
And when he had made his journey and instructed many men, he passed away, a perfect Buddha, a seer rid of rebirth.
Then the venerable Sariputra rose up from his seat, arranged his robe over one shoulder, knelt with his right knee on the ground, and, holding out his joined hands, said to the Exalted One, “Lord, thou art the equal of the exalted Sikhin in morality, in wisdom, in the powers, in the assurances, and in the attributes of a Buddha. Such too will be thy journey as was that of the exalted Sikhin. The Exalted One will go on his journey for the welfare and happiness of men, out of compassion for the world, for the good of the great multitude, for the welfare and happiness of devas and men.”
Then arranging his robe over one shoulder and holding out his joined hands, $driputra besought the T.ithdgata to make his journey.
“It is time that the Exalted One, too, should now set out on his journey, a Master taking compassion on men.
“Those who have made the dharma grow and are in their last incarnation are supplicated to avail themselves of the opportimity to take compassion on men.”
[The Buddha replied] “After fasting half a month I shall set out on my journey to bestow compassion on men.”
And so, having completed his fortnight’s fast, the Master set out on his journey to bestow compassion on men.
To whatever village or town Gotama came, everywhere men completely sound in health came to meet him from all directions.
To whatever village or town Gotama came, the trees of the place blossomed forth and breathed their fragrance in all directions.
Whatever tree Gotama stood beneath put forth its flowers and bent under their weight-, a tree beyond compare.
Whatever tree Gotama stood beneath put forth ripe fruit in all its parts.
Trees and flowers and fruits that are of this world were seen as the Leader of the world went on his journey.
Trees and flowers and fruits that are not of this world were seen as the Leader of the world went on his journey.
Then did the earth with the sea and the mountains quake when the Leader of the world had set out and was going on his journey.
Devas scattered flowers of the coral-tree, of the great coral-tree, of the karkarava, of the great karkarava, of the rocamana, of the great rocamana, of the manjusaka, of the great manjusa, of the bhlsma, of the great bhl§ma, of the samantagandha, of the great samantagandha, and of the parijata. They scattered flowers of gold, of silver, and of precious stones. They scattered powder of sandal-wood, of aloe-wood, of ke^ara, of tamala leaves, and of celestial gems. Thousands of koṭis of musical instru-ments played in the sky, and unbeaten drums roared in tJte air. Devas standing in the sky waved their garments. Ndga kings, Suparnas and men approached; those numerous beautiful and glorious Yaksas and those numerous, beautiful and glorious devas followed as the Leader of the world went on his journey, and three thousand powerful, beautiful and glorious devas, eighty-six thousand brdhmans who had gathered, and eighty-six thousand laymen.
Neither hunger nor thirst nor want was spoken of when the Leader of the world was going on his journey, nor heat nor cold nor gadflies nor gnats.
And when he had completed his journey and converted
many people, the Saviour of the world came to Kapilavastu
of the $dkyans.
There the Exalted One stayed in the Banyan Grove with
his company of eighteen hundred disciples. And King
^uddhodana heard that the Exalted One was touring among
the Ko^alas with a company of eighteen hundred monks,
and had come to the city of the Kosalas and was staying
there in the Banyan Grove.
Then all the ^akyan men and women of Kapilavastu, eager to see the Exalted One, yoked their own carriages, saying, “We are going to see the Exalted One.” But King ^uddhodana heard that the $akyan men and women were yoking their carriages and saying” We are going to the Banyan Grove to see the Exalted One.” So he caused a proclamation to be made in Kapilavastu ordering, “No one is to go to the Exalted One before me. It is along with me that all of you must go to the Banyan Grove to see the Exalted One.”
King ^uddhodana, then, with all the women of his court, with Yasodhara at their head, with the princes and coun-sellors, with his ^akyan attendants, his archers, charioteers and horsemen, and with the town councillors led by their president, in great royal pomp and magnificence set out from the city of Kapilavastu to see the Exalted One. Now as King ^uddhodana was coming out of the city of Kapilavastu in a chariot drawn by four horses and attended by an escort of ^akyans on his way to the Banyan Grove to see the Exalted One, a company of monks entered to beg for alms. King Suddhodana saw them, and he asked his counsellors, “Ho, counsellors, what manner of Wanderers are these?” The counsellors answered and said, “Sire, these are the attendants of the prince.” And, on seeing the monks who had left home to become seers, UruvilvaKāśyapa, NadiKāśyapa, GayaKāśyapa, gariputra and Maudgalyāyana with their company, that they were lean of body, mortified by austerities, shaven, and holding bowls in their hands, he became troubled of countenance. He said, “If my son had not left home he would have been a universal king over the four continents, triumphant, righteous, a king of dharma, possessing the seven royal treasures, with an escort of a thousand kings, and having the whole earth as his domain. Send this company away. I have no wish to see it.”
The counsellors, therefore, said to the monks, “The king does not wish to see you. Turn back.” So they turned back and came to the Banyan Grove.” Lord, “said they,” King ^uddhodana has no wish to see us. For when he caught sight of us he turned us back. “The Exalted One replied,” There will then be enough food here for the whole company of monks.”
But UruvilvaKāśyapa said to the Exalted One, “Lord, I will go and make King Śuddhodana change his mind.” But the Exalted One would not consent. In the same way Nadlka^yapa, Gayaka^yapa, Upasena and all the powerful monks implored the Exalted One, saying, “Let us go. Lord, to placate King ^uddhodana so that he will come to the Exalted One.” But the Exalted One would not consent to their doing so.
Then the venerable Mahā-Maudgalyāyana considered within himself, “What monk is it that the Exalted One can be desirous should go and placate King ^uddhodana?” And by means of his deva-eye, which excelled the human eye in clearness, Mahā-Maudgalyāyana perceived that the Exalted One was thinking of the monk Kalodajdn, and that it was he who should go and placate King ^uddhodana. Perceiving this he went to the venerable Kalodayin and said to him, “O Udayin, good fortune is yours and well-gained, since it is you that the Exalted One desires should go and placate King Suddhodana. There are other monks senior to you, who have asked to go, but without success. So do you go, venerable Udayin, and placate King ^uddhodana.”
When this had been said, the venerable Udayin replied to the venerable Mahā-Maudgalyāyana, “Difficult is it, O vener-able Mahā-Maudgalyāyana, to approach kings, who are anointed nobles enjoying security in their empire.” Just as, O venerable Mahā-Maudgalyāyana, it is difficult for a man to approach a great burning pile of fire, so is it difficult to approach kings who are anointed nobles enjoying security in their empire. Just as, venerable Mahā-Maudgalyāyana, it is difficult to approach a sixty-year old elephant, so is it difficult to approach kings who are anointed nobles enjoying security in their empire. Just as, O venerable Mahā-Maud-galyayana, it is difficult for a man to approach a lion, king of beasts, fanged, powerful and maned, a lord of animals , so is it difficult to approach kings who are anointed nobles enjoying security in their empire. Just as, venerable Mahā-Maudgalyāyana, it is difficult for a man to approach a leopard taut of body and menacing of mien, so is it difficult to approach kings who are anointed nobles enjoying security in their empire and are leopards among men.”
Then the Exalted One addressed the venerable Kalodayin in verse:
Listen to me, good Uddyin, you who are supreme among
those who repose in the perfection of merit. You will
easily placate the noble king, the joy of the Sdkyan clan. For no other monk is there who can win over the king’s
heart. By no one else but you, Uddyin, who have shared
the life of the Exalted One, can it be done.
Once upon a time, Uddyin, long ago, there was a lord of
earth, named Satyavardhana, and renowned far and wide,
a protector of the world.
He was righteous, a king of dharma, honoured by koṭis of
nayutas of men. He ruled this sea-girt earth in righteousness. This king had a son named Matisdra, who paid heed to the
Buddhas of old, sustained by and intent on a host of merits. Perceiving the viciousness of sensual pleasures, caring for
none of the joys of sense, and having planted the root of
virtue, he found no delight at home, but in solitude.
To him Satyavardhana said,” My son, enjoy the
exquisite quality of sensual pleasures here in your home
that is like the abode of Vaisravana, like the abode of the immortals.”
Matisdra holding out his joined hands replied, “O king, these are not the things that are good in the eyes of an intelligent man.
“They are what a foolish man is capable of, for they are known to he under the control of passion …
“Why should a man who has eyes to see take the wrong path under the guidance of a blind man? Why should a man who has arrived to time envy him who is still abroad without a shelter?
“Why should a man who has been set free take the roact back to prison at the bidding of one who is still in bondage? Why should a wise man hanker after the company of one who is on the wrong road?
“You seem to me, king, to be a blind man carried away and long since lost. You are being carried away by the flood of sensual desires, while I abhor them.”
And so Matisdra, with the full knowledge of his powerful father, went forth from his home, a prince renouncing without regret his kingdom and his pleasures.
As a snake sheds its withered slough, as a man spews a gathering of phlegm, so did he cast aside his kingdom, the whole sea-girt earth. For he had perceived the viciousness of sensual delights.
Surmounting the sphere of sensual pleasures. Prince Matisdra indulged in divine meditation that he might reach the state of Brahmd.
When the prince had thus taken to the religious life, out of devotion to him the son of the household priest, named Somadatta, went forth from home after Matisdra.
Now when the prince left home to take up the religious life, his father took it hard, hut Somadatta’s going as well appeased the king.
Why should you think, Uddyin, that Matisdra at that time was somebody else? It was I who at that time cared nought for the pleasures of sense.
Why should you think, Uddyin, that Satyavardhana was somebody else? King $uddhodana here at that time was he.
Why should you think, Uddyin, that the devoted Somadatta was somebody else? You were he who then appeased him who was named Satyamaha.
Therefore do you now placate King ^uddhodana. Great profit will there he when the lord of earth is placated.
There will he, young sir, an endless store of blessings for devas and men when the noble king is placated. So haste to reconcile him.
By this time the lord of the ^dkyans is sorely stricken in mind and disturbed of thought. He stands dejected like an elephant which has fallen over a mountain cliff.
Like a strong man in the grip of a demon that saps his strength, he, supreme lord of the earth though he is, no longer knows either his own self nor his son.
Through thinking of loss of sovereignty and reflecting on
sovereignty, he does that which displeases me. So quickly
go and appease him.
King ^uddhodana turned back from the gates of Kapilavastu
with, all his ^akyan retinue and came and stood in his
reception-hall. There King ^uddhodana addressed the
^akyan men and women, saying, " The prince has deprived
himself of the lordship of this great domain and taken up
the religious life. If the prince had not taken up the religious life, he would be a universal king over the four continents, triumphant, righteous, a king of dharma, possessing the seven treasures. For those seven treasures would be his, namely, the treasure of the wheel, of the elephant, of the horse, of the jewel, of the woman, of the householder and of the counsellor. He would have a full thousand sons, brave, courageous, handsome, vanquishers of their foes. He would reign and exercise his sway over these four great sea-girt continents without turmoil or trouble, without rod or weapon, without violence, but with justice. He would be attended by thousands of kings. This imiversal rule would mean power for us here. But now that the prince has taken up the religious life we have been deprived of the lordship of this mighty realm.”
Then the venerable Udayin flew up in the air from the Banyan Grove and came and stood in the air at the height of a palm-tree in front of ^uddhodana and his retinue of ^akyan escort. And King ^uddhodana saw the venerable Udayin standing in the air at the height of a palm-tree, and, seeing him, he was thrilled, gladdened and pleased. He rose up from his seat, arranged his robe over one shoulder, and stretching out his joined hands towards the venerable Udayin he addressed him in verse:
“Whence do you come garbed in a robe of red? On
what mission have you come hither? And what, Udayin, do
you desire here? Rare is the sight of those who have their
vows fulfilled. “[Udayin replied .•] ” monarch of this realm, good fortune and glory
is yours, since your son is the Peerless One among men.
With his splendour he irradiates the whole world as the
rising thousand-rayed sun the earth. Then the elder Udayin, as he stood in the air at the height of a palm-tree, recounted the many noble qualities of the Buddha. And King ^uddhodana on hearing was pleased, and he spoke to the $akyan men and women sa5dng, “Just as, O sons and daughters of Vasistha, we have in the flush of dawn a foregoing sign of the rising sun, so we have in Udayin, the dispeller of doubt, the disciple of the Sugata.” [Udayin said:]
A new Buddha with vision of the ultimate good has at last appeared in the clan of the ^dkyans. As I placated Satyamaha so [may I now placate ^uddhodana.] In hope is the field tilled and the seed sown. In hope merchants sail the sea in quest of wealth. And now may that which I hope for as I stand here be realised.
Again and again men briskly sow the seed. Again and again the lord of devas sends the rain. Again and again the sown field ripens, and again and again the husbandmen reap their harvest.
Again and again beggars approach; again and again true men give them charity. Again and again the true men who have given go to their place in heaven.
Rare is the Sterling Man^; he is not born everywhere. But wherever the Hero is born, his clan is happy and prosperous .
The Hero is clean back through seven generations in whatever family the vastly Wise One is born. A deva of devas he guides the ^dkyans like a father; for from you is born the seer Satyandma.
Verily Suddhodana is the Conqueror’s father, and likewise is Maya the Buddha’s mother. She who bore the Bodhisattva in her womb, now, after the dissolutiou of her body, rejoices in heaven.
She, the Buddha’s mother, rejoices in the five strands of sensual pleasures, in desirable delights, exceeding eager and attended by hosts of Apsarases.
The father is pleased with his son, the Buddha, the invincible, the mighty peerless scion of Angtrasa, and he exults. $dkyan Gotama, rightly art thou nobly born. The king said:
“Does he with whom you live as a recluse, monk, live the brahma-life in faith? Is he not afraid? Does he not know what fear is, but is content in his solitude at the foot of the tree?” Udayin replied:
“king, he with whom I live as a recluse lives the brahma-life in faith. He is not afraid nor knows what fear is, but is content in his solitude at the foot of the tree.
“How, ^dkyan, can you say that the Conqueror is afraid as he lives all alone, a diligent Seer, unmoved by censure or by praise, like a lion undisturbed by alarms, like the wind that can not be enmeshed in a net, a Leader himself not to be led by others?” [The king said:]
“Since you know my son whose wisdom is unequalled, and whose father I say I am, and since you are a son to him, so are you a son to me. Eat then, monk, and then take your alms-bowl.
“We, too, will go to see the Buddha, whose excellence is unsurpassed, who has passed beyond doubt. From what you say about my son, O monk, the Choicest of beings has appeared in the world.”
Having eaten the food as it was proper to do, pure, exquisite and sweetly-flavoured food, the monk took his alms-bowl, and set out and came to where the Conqueror who knows no leader, was.
And when he had reached that place he held out the alms-howl to the Conqueror. Bowing at his feet he said to the Tathāgata,” Thy people are coming to see thee.
“When the king heard of all thy virtues, he thrice called out, ‘Well won is my good fortune and infinite, since now that a Conqueror dwells in this universe of three-thousand worlds, I shall have intercourse with the Leader.
“The blossoming trees in their garb of flowers are the
haunt of flocks of twittering birds. So, too, my heart is
glad and blooming, since I have heard that my son is
endowed with all good qualities.’”
Then King ^uddhodana spoke to one of his royal counsellors.
“My counsellor,” said he, " Prince Sarvarthasiddha has
awakened to the supreme perfect enlightenment. He has
set rolling the noble wheel of dharma, and has reached the
wood near Kapilavastu. So we will go out to meet my son,
Prince Sarvarthasiddha. Have a proclamation made, then,
in the city of Kapilavastu, bidding all ^akyans, brāhmans
and laymen, all musicians, all guildsmen and all craftsmen
to come with me to meet Sarvarthasiddha. " " So be it,
your majesty, " said he.
And the royal counsellor in obedience to Suddhodana at once caused a proclamation to be made at the cross-roads and market places in the city of Kapilavastu in these words ” Good people, Prince Sarvarthasiddha has awakened to the supreme perfect enlightenment and has come to the wood near Kapilavastu. Therefore you all must go with King ^uddhodana to meet the Exalted One.
There has come to the clan of the ^dkyans he who will he its protection. He has attained his desire; his heart is rid of craving;^ his asravas are decayed, and his passion gone. He is all-seeing. After twelve years we shall hehold him in his infinite wisdom.
When he has heard the joyous sound of drums in the kingdom of the 3dkyans, and the music played by the host of devas in Lumhinl, he who declared ‘I will become a Buddha in the world,’ will come, making true his word and dispelling the darkness.
He who took seven strides here in Lumhint, he by whom the seven jewels of the bodhyangas were understood, he who roared a lion’s roar, ‘I am foremost in the world,’ will come and break those who speak against him.
He who has done away with all rebirth, he in whom
every source of becoming is dried up, he in whom the creepers
of craving and the font of ill are dried up, will come and
give release from bondage in the world.”
When the ^akyan men and women of Kapilavastu heard
this proclamation, they quickly gathered at the palace gate
, including princes, counsellors, army officers, brāhmans
wdth the household priest at their head, and the community
of tradesmen with their president at their head. All the
musicians were there, namely, jugglers, " court bards, actors, dancers, athletes, wrestlers, tambourine-players, clowns, tumblers,, tam-tam playersI buffoons, dvistvalas, reciters, pancavatukas, singers, dancers, come-dians, performers on the drum, trumpet, tabour, kettle-drum, cymbal, flute, and the guitar and the lute — all gathered at the palace gate. All the guildsmen of Kapilavastu were there; namely, goldsmiths, bankers, cloak-sellers, workers in shell and ivory, jewellers, workers in stone, perfumers, koidvikas, oil-dealers, hawkers of jars of ghee, sugar-factors, vendors of water, factors of cotton, curds, cakes, dried treacle, sweet-meats, kandu, wheat-flour and barley-meal, hawkers of fruits, roots, perfumed oil from ground powder, dgnvamyas, dviddhakas, makers of confectionery from sugar and dried treacle, vendors of dried ginger, distillers, and factors of candied sugar — these and many other business people all gathered at the palace gate.
And all the craftsmen of Kapilavastu were there; namely, brass-founders, coppersmiths, goldsmiths, makers of wooden bowls, pradhvopakas, rosinas, tin-smiths, makers of lead sheets,^ workers in grass, garland-makers, vegetable-growersI potters, tanners, weavers of wool, makers of mail armour, weavers of robes for idols, laundrymen, dyers, cleaners, spinners, painters, carpenters, carvers, basket-makers, modellers inclay, plasterers, barbers, hairdressers, wood-cutters, decorators, builders, barn-makers, miners, hawkers of fragrant earth, wood, grass, shrubs and twigs, sailors, boatmen, washers of gold, and tricksters.
These and other people, of various classesI lower, upper and middle, all gathered together at the palace gate.
And so, with this crowd of people, with the women of his court, with the princes and counsellors around him, accom-panied by his archers, charioteers and mahouts, himself riding in a chariot drawn by four horses, attended and honoured by the town councillors with their president at their head, the community of tradesmen with the chief merchant at their head, the brāhmans with the household priest at their head, and the eighteen guilds. King ^uddhodana in great royal pomp and magnificence, to the loud shouts of bravo! from the people and the roar of drums, tabours and kettle-drums and the blaring of trumpets, left the city of Kapilavastu and set out for the Banyan Grove to see the Exalted One.
The Exalted One reflected: “The ^akyans are a proud people. If I welcome them sitting down on my seat, they will change their minds about me and say, ‘How is it that the prince who has renounced his universal sovereignty, has taken up the life of a recluse, has awakened to the supreme perfect enlightenment and attained the dharma, who claims that he is the sovereign of dharma — how is it that he does not stand up to greet his father, who is old and venerable?’ And yet there is no being or group of beings whose heads would not be split into seven were the Tathāgata to stand up to greet them. Let me now then rise up into the air to the height of a man and take a long walk.”
And so the Exalted One, knowing the excessive pride of his father, King ^uddhodana, and of his ^akyan entourage, and aware of his arrival, rose up in the air to the height of a man and took a long walk without touching the ground with his feet. King ^uddhodana from a distance saw the Exalted One in the Banyan Grove taking a walk through the air at the height of a man, his feet not touching the ground. He was thrilled with wonder at such a marvel, which showed that the prince had mastered the dharma and that he was the Supreme of bipeds in the whole world.
Then King ^uddhodana, the ^akyan, addressed the ^akyans, saying, “My friends, take notice. Whatever young man there be who is minded to seek and see an omniscient one who has knowledge of all things, is successful in all things and is a lord of men, let him look at Siddhartha, who has attained absolute success,”
He saw his son full-grown of stature, his body well adorned with the brilliant marks, like the moon at the month’s end surrounded by glittering stars.
He saw him lovely in body without compeer, his large eyes aflame with glory . ., King ^uddhodana rode on in his carriage as far as the ground allowed. Then he alighted, and with his women and his ^akyan escort proceeded on foot. He entered the Banyan Grove, approached the Exalted One, bowed his head at his feet and addressed him in verse:
Here for the third time, thou man of great wisdom, thou All-seeing One, I bow at thy feet. I did so when the sooth-sayers foretold of thee, and when the rose-apple tree’s shade did not desert thee, and now again I do so. Then the Exalted One standing in the air at the height of a palm-tree performed various and divers miracles of double appearance. The lower part of his body would be in flames, while from the upper part there streamed five-hundred jets of cold water. While the upper part of his body was in flames, five-hundred jets of cold water streamed from the lower part. Next, by his magic power, the Exalted One transformed himself into a bull with a quivering hump. The bull vanished in the east and appeared in the west. It vanished in the west and appeared in the east. It vanished in the north and appeared in the south. It vanished in the south and appeared in the north. And in this way the great miracle is to be described in detail. Several thousand koṭis of beings, seeing this great miracle of magic, became glad, joyful and pleased, and uttered thousands of bravos! at witnessing the marvel.
When the Exalted One left home, Mahaprajapati Gotami’s eyes, as a result of her tears and grief, had become covered as with scales, and she had become blind. So now, when the Exalted One was performing his various and divers miracles of double appearance, and there were thousands of shouts of bravo! Mahaprajapati Gotami asked Yaśodhara, “What is the meaning of these thousands of shouts of bravo?” Yasodhara replied, “Here is the Exalted One standing in the air and performing various and divers miracles of double appearance. But you cannot see them.” Yasodhara then said, “Come, I shall contrive that you see them.” She cupped her two hands together and filled them from the water which flowed in five-hundred jets from the body of the Exalted One as he performed his miracle of double appearance. She bathed the eyes of Mahaprajapati Gotami, and the scales were pierced through the virtue of the Buddha. Her sight became clear and faultless as before.
And after the Exalted One, standing in the air, had per-formed various and divers miracles of double appearance, he displayed magic wonders and established many thousands of beings in Aryan states. He then sat down as on an appointed seat.
Then King ^uddhodana and the ^akyans bowed their heads at the feet of the Exalted One, greeted him sincerely and cordially and sat down to one side. Mahā-prajapati Gotami and Yasodhara also, with the women, bowed their heads at his feet, greeted him and sat down to one side. And King ^uddhodana impulsively asked the Exalted One whether it was well or ill with him.
With hands upraised the father approached his son whose beauty was celestial, whose form was graceful, as he walked in the park, as devas approach Indra or the Three and Thirty approach £akra.
And he said, “This is the third time, thou of great wisdom, All-seeing One, that I how at thy feet. I did so when the soothsayers proclaimed of thee, and when the rose-apple tree’s shade did not desert thee, and now again I do so.”
These two, of celestial beauty, the Buddha and the Buddha’s father, the king, met together. And as the Buddha sat in the sal-grove, he was all radiant like the moon emerging from the clouds.
Then the father of the Infinite One fell to thinking, as, after a long time, he beheld seated there his gracious son who was dear to him as life itself. Impulsively he inquired whether it was well or ill with him.
“In times past,” said he, " thou hadst gaily-coloured woollen slippers and thou didst walk upon a finely woven carpet, Hero, while a white sunshade was held over thee.
“But now, with thy copper-coloured tender feet that are webbed and marked with perfect thousand-rayed wheels, thou dost walk over coarse grass, thorns and pebbles. Are thy feet, Hero, never torn .” The Exalted One replied:
“I am the All-conquering One, the All-knowing One, untainted by aught in the world. I have renounced every-thing, and am released through the decay of craving. Such an one as I knows no feelings.” The king said:
“Formerly bath attendants bathed thee early in the morning and rubbed thee tenth reddish unguent of sandal-wood, coloured like the moon, and pleasantly fragrant andcool.
“But now in the cold and bitter nights thou dost roam and wander from forest to forest. Who, prithee, does now bathe thee with clean and cool and refreshing water when thou art weary?” The Exalted One replied:
“Pure, Gautama, is the stream which has virtue for its bathing-strand. Untainted is it and ever commended by good men. Bathed and immersed by the deva hosts in its water I cross over to the shore beyond.
“Dharma, Gautama, is the pool which has virtue for its bathing-strand. Untainted is it, and ever commended by good men. He who has been bathed in this pool by deva hosts clean-ses the whole world, making it fragrani with his own merit.” The king said:
“When thou wast garbed in Benares cloth and wast dressed in clean garments scented with lotus and campaka, thou wast radiant among the Sdkyans as Sakra is radiant among the people of the universe.
“But now thou dost wear sackcloth and garments made of strips of red bark, and dost not abhor them. ’Tis passing strange that this should be so. Sir.” The Exalted One replied:
“Conquerors, king, are not concerned about robe or bed or food. Discerning Conquerors care not whether what they get is agreeable or disagreeable.” The king said:
“Formerly noble, glittering chariots were thine, gleaming with gold and bronze, and costly. Always did men carry for thee, when thou didst go abroad, the white sunshade, the jewel, the sword and the fan?-
“Formerly Kanthaka, the best of steeds, was thine, fleet as the wind, spirited, swift and impetuous, a thoroughbred harnessed with trappings of gold. Always did he bear thee whithersoever thou didst wish.
“Though thou dost still own thy carriages, chariots, horses and elephants, yet dost thou tramp from kingdom to kingdom. Art thou not weary? This now tell me.” The Exalted One replied:
“Magic power is my chariot. It is my own heart
that bears me on. Steadfastness, wisdom and mindfulness
are my charioteers. The four perfect strivings are my
horses. On my own, well-made, even feet do I walk abroad.”
The king said:
“Formerly thou didst eat from vessels of silver and bowls of gold. Men set before thee wholesome and exquisitely flavoured food as became thy kingly station.
” But now thou dost eat without loathing, whether the food is salted or not, coarse or not, without or with flavour. ’Tis passing strange that thou shouldst do so. Sir. " The Exalted One replied:
“Like the Buddhas who lived in times past long ago, and those who will live in time to come, I, too, a Self-guiding One, do eat the fine and the coarse, the flavoured and the flavourless, seeking self-control for the sake of the world. The king said:
“Formerly, among rugs of wool and cotton, thou didst take thy joy on a high couch spread with antelope skin and soft cushions of silk, fitted with feet of gold, and strewn with garlands of flowers.
“But now thou dost make thy bed of grass and leaves on rough and stony ground, and dost enjoy it, thou, the Choicest of Beings. Wise One, do not thy limbs ache?” The Exalted One replied:
“$dkyan, men like me do not sleep badly. All grief and feverish sorrow have I left behind. Ever without grief and fever I keep vigil out of compassion for all beings.” The khig said:
“Formerly, Gotama, thou didst live at home in an apartment that was like a mansion of the devas, lit as by a swarm of fire-flies, in an upper room with well-fitting casements,
“Where serving women decked in bright garlands and jewels, adorned like the Apsarases, waited diligently on thee, watching thy mouth to see what their master spoke.” The Exalted One replied:
“To-day, $dkyan, even here in this sojourning-piace of men there are Brahma and Prabhdsvara devas. Their hearts are all at my command, and I can go where’er I wish.” The king said:
“Thou wert sung, to the sounds of drum and labour, by those skilled in music and tale. Thou didst shine among the 3dkyans like Śakra among the peoples of the universe.” The Exalted One replied:
“I am now sung in Discourse and Exposition. And awake to that release which knowledge brings, I shine among the monks like Brahma among the peoples of the universe.” The king said:
“Formerly, Formidable One, when at home in thy apartment that was like a mansion of the devas, men in armour kept watch over thee, champions rank on rank, doughty fighters with the sword.
“But now in a forest lodging all alone, amid the hooting owls and haying jackals, through the long nights when many beasts are prowling round, art thou not afraid? This now tell me.” The Exalted One replied:
“Were all the hordes of Yaksas to come together, and the wild elephants that roam the pathless hills, such creatures would not stir a hair of one like me. For I have aban-doned fear and won through to fearlessness.
“Alone I fare along, a watchful sage unmoved by blame or praise, like a lion that is not frightened by noises, like the wind that can not be trapped in a net. How, 3dkyan, can you say that the Conqueror, a leader himself and not led by others, is afraid?” The king said:
“The whole earth should be thy domain; thou shouldst have a full thousand sons. But now thou hast renounced the seven treasures and, O Valiant One, taken up a Wanderer’s life.”
The Exalted One replied:
“The whole earth is still my domain, and still have I a full thousand sons. And here I have eighi treasures to which no other treasure is like.”
With joined hands upraised the father approached his son whose passion was all gone, whose faculties were well com-posed, who had won perfect release, was flawless and rid of the a^ravas. “Show me the Way,” said he, "for the sake of human kind.”
The Master inspired his father $uddhodana with knowledge, and said to him, "Always pay regard to the monks when you see them. Be not remiss. Then dharma will be yotirs.”
Thus was the father of the Infinite Ofie, the Mighty One,-enjoined to regard the monks. And immediately after the True Man gave him insight into the transcendent dharma and made it clear to him.
Such was the thrilling encounter of father and son. Who, calling to mind such a SugcUa, will not experi-ence spiritual gladness?
Here ends the Meeting of Father and Son.
The monks said to the Exalted One, “Behold, Lord, how King Suddhodana was reconciled by the venerable Udajdn.” The Exalted One replied, “This, monks, was not the first occasion on which King ^uddhodana was reconciled by Udayin here. There was another occasion also.” The monks asked, “Was there another occasion. Lord?” The Exalted One replied, “There was, monks.”
Once upon a time, monks, long ago, in the city of Benares, in the province of Ka^i, there ruled a king named Brahmadatta. He was virtuous and mighty, treated his subjects kindly, was liberal and generous, powerful and wealthy, and had a great army. His city of Benares and the province of Ka^i were flourishing, rich and peaceful, had plenty of food and were thickly peopled with happy subjects. Riots and tumults had been quelled, robbers were held in check, and trade thrived.
Here there dwelt a king of crows, named Supatra, with a flock of eighty thousand crows. Now this king of crows had a wife, named Suparsva. This female crow conceived a longing for the king’s food and she told Supatra, king of the crows, of this longing. He replied, “I will give orders, and you shall eat of the king’s food.” And the king of crows spoke to his minister, saying, “Suparsva would like some of the king’s food. So order the crows to bring some of the king’s food from the kitchen of King Brahmadatta. “The minister answered and said,” Sire, I’ll have some of the king’s food brought here. “And he gave orders to the crows, saying,” Go, bring food from the kitchen of King Brahmadatta, so that the wife of Supatra, king of the crows, may eat of it.” But the crows answered,”The royal palace is guarded by men skilled with bow and arrow. A bird cannot get anywhere near the royal palace, and so we cannot bring any of the king’s food from the kitchen of King Brahma-datta. “Other crows were given the order, but they, too, would not dare. Among all the eighty-thousand crows there was not one that would dare to fetch some of the king’s food from the kitchen of King Brahmadatta.” We are afraid, “said they,” that if we go there we shall be killed by an arrow or a ball.”
Then the minister of the king of crows said to himself, “Am I the minister of Supatra, king of eighty-thousand crows, if I cannot get this command of his executed? We have no courage. I’ll go myself and speak to King Supatra about it.” “Your majesty,” said he, "I will go there myself and bring some of the king’s food from his kitchen. If I am killed, well, let a life be sacrificed rather than that I should not bring food to the wife of Supatra, king of crows.”
He was not spotted by the king’s men who were skilled with bow and arrow, as their attention was distracted. And so he came away from the kitchen of King Brahmadatta bearing in his beak excellent royal food of various kinds, good in colour and taste. Day after day he repeatedly stole some.
The cooks reported the matter to King Brahmadatta. "Your majesty, “said they,”a crow trespasses in the kitchen, spoils the king’s food, defiles it, and cuts it to pieces. And while we are occupied with our work we are interrupted by the repeated job of driving him off “The king gave orders to his counsellors, saying,” Spread a net over the kitchen so that the crow can not trespass in it.”
The wishes of devas are fulfilled by their thoughts, those of kings by the word of command; those of rich men are speedily fulfilled, and thoseof the poor are fulfilled bytheirown labours.
In accordance with King Brahmadatta’s order a net was spread over the kitchen, so that the crow could neither alight nor trespass there. The crow considered how he could go on stealing the king’s food, and he said to himself, “What if I were to watch the road along which the food is brought from the kitchen to the king?” And so, whenever he saw gruel or condiment or meat dishes or solid food or sesamum con-fection or any other kind of food on its way to be brought to the king, he went and took some in his beak. But then the king bade all the servitors and eunuchs to put covers over the dishes of food. So the servitors brought the food from the kitchen to the king with covers placed over it. Thus the crow was no longer able to steal any. He then said to himself, “How can I still go on stealing the king’s food for the wife of the king of crows?” So when King Brahmadatta sent morsels of food to his queens by the hands of the serving-maids the crow snatched them from their hands. And King Brahmadatta heard that as the morsels were being taken in to the queens the crow snatched them from their hands. The king then ordered that a covering should be put over all the serving-maids as they took in the morsels.
By this time King Brahmadatta had become very impatient. “Pshaw,” said he, “what sort of crow is this insolent, cawing, impudent and thieving crow that it cannot be kept off by the archers, but spies on what is going on in here and flies down? “And the king made an order, saying,” To him who can catch this crow and bring him alive to me I will give a rich reward.” King Brahmadatta communicated this order to his whole court.
Now a certain serving-maid on being sent by King Brahmadatta went and took a morsel to his queen, with her garments thrown over her. The crow saw her, and he said to himself, “How shall I steal the food from her hands? What if I were to hang on to the tip of the nose of this maid? Then in fright she will drop the food from her hands, and I shall take it and go away.” So he alighted where the maid was and held on to her nose, scratching and cutting it. The frightened maid dropped the food and seized the crow in both her hands. Taking the crow with her the maid, her nose streaming with blood, went to King Brahmadatta and said to him, “Here is that mischievous crow caught. “King Brahmadatta was pleased with the maid, and he said to her,” It was a smart piece of work for you to catch the crow. “And he gave her a rich reward. He scolded the crow and said,” But it was not a smart piece of work when you trespassed in the royal palace.” But the crow addressed King Brahmadatta in verse:
In Benares, sire, there dwells a king of crows, Supdtra,
who has a following of eighty-thousand crows.
His wife Supdrsvd yearns and wishes for meat, the
exquisite cooked food in the king’s kitchen.
And when I heard his command I did his behest. It was to
honour the king, her husband, that I wounded the nose of your maid.
Then, monks, King Brahmadatta was pleased with the minister of the king of crows, and he said,” This minister of the king of crows had no lands nor wealth nor any other means. But seeking subsistence with his beak, he did his duty to the king of crows at the risk of his own Ufe.” And, monks. King Brahmadatta, addressed his company of ministers in verse:
Such an one is worthy to eat the food of a king, who, like this crow, was faithful unto death to the king of crows.
King Brahmadatta directed that the crow should have some of the king’s food every day. A dish was filled with excellent and varied royal food and set aside for the crow, who daily ate some of it himself and took some to the king of crows. Orders were given to the court that no one was to molest the crow as he came to and went from the royal palace.
The Exalted One said, “It may be again, monks, that you will think that at that time and on that occasion, Supatra, the king of crows, was somebody else. You must not think so. And why? I was the king of crows. She who was the wife of the king of crows, named Supar^va, was Yaśodhara. He who was the minister over the eighty-thousand crows was Kalodayin. King ^uddhodana was King Brahmadatta. Then, too, was he propitiated by Kalodapn, just as he has been on this other occasion.”
Here ends the Jataka of the Crow.
The monks said to the Exalted One, “Behold, Lord, how Mahaprajapati became blind through grief for the Exalted One, but had her sight restored through him.” The Exalted One said, “Monks, that was not the only occasion that Mahaprajapati became blind through grief and sorrow for me, but had her sight restored through me. There was another occasion, also, when she had her sight restored through me,” The monks asked, “Was there another occa-sion, Lord?” The Exalted One replied, “There was, monks.”
Once upon a time, monks, long ago, on the slopes of the Him-alayas there was a hill, called Candagiri, on the side of which was a wood full of thousands of flowering and fruit-bearing trees. It had lotus-pools and retreats, and was the resort of anumberof seers, being secluded and remote. Here there dwelt a large herd of the species of six-tusked elephants. A fine young elephant was bom there, having six tusks, his head the colour of the cochineal, his body well set up and white like the lotus. When he grew up he looked after his mother with reverence and affection. He gave her food and drink before eating and drinking himself. He duly groomed and cleaned his mother’s tall body with a creeper that grew in the forest. And so this young elephant carefully looked after his mother at all times with kindness, affection and reverence.
Now whenever he had groomed his mother and served her with food, and saw that she lay down, he went off roaming with the other elephants. And so it happened that he was seen by himters who were following the chcise, and these went and reported to the king of Kasi. “Your majesty,” said they, “there is such a young elephant living in the forest yonder, such a beautiful and handsome one as would be suitable for your majesty.”
Then, monks, the king of Kasi, after hearing the hunters, came with his troops to that forest. He caught the young elephant and took it away from the forest. Surrounded by some female elephants he was brought to Benares and lodged in the elephant-stable. The king said to himself, ” This will be a fine riding animal for me. " He showered all kinds of favours on him, and himself gave him food and drink.
But all this honour gave the elephant no satisfaction, for he kept sorrowfully remembering his mother. He sighed deeply, wept, languished and grew lean.
The king in affection for the elephant held out his joined hands and questioned him, saying, “I bestow all favours on you, best of elephants, yet you languish and grow lean and lose your beauty. I never see you happy and pleased and wearing a cheerful countenance. Speak to me, and tell me how I can provide you with what you want. You are an object of love and affection to me, best of elephants. Tell me why you waste away and take no food or drink.”
Then the young elephant, in reply to the king’s question, said in human speech, “Your majesty, what I need is nothing that can be supplied to me in service or food. For my mother dwells in the forest yonder, and she is old, advanced in years, past her prime, blind and infirm. Ever since I grew to years of discretion, I do not remember myself eating before I gave food and drink to my mother. Though it be the death of me here, it is my resolve that I will not myself take food or drink again without giving my mother some.”
Now the king of Ka^i was just, compassionate and con-cerned with showing kindness to others. And he said to himself, "It is a wonderful thing that this young elephant should be so devoted to his mother, so just and noble, that during all these many days he has not taken food or drink because of his grief for her. There are not many men in whom it would be easy to find such qualities as these of the young elephant’s. It is not well nor fitting for us to harm such fine creatures as this. “Then he said to his chief ministers,” Let this young elephant go free. Let him go to the wood from which we took him. Let him be united with his mother of whom he is so thoughtful, so that he do not starve to death here and we become to no purpose guilty of wrong-doing.” Thus by the king’s command the elephant was led to the borders of his forest and set free.
When he had gone to the forest he took no food or drink whilst he was searching for his mother. And she was weeping in her grief because she missed her son and was bUnd. The young elephant, failing to find his mother, went up to the top of a hill and uttered an elephant’s cry. When he had thus roared loudly, his mother recognised his voice, and she said,” That is the voice of my son. " And she in her turn gave a loud roar. He recognised his mother’s voice and went to her.
His mother was sitting by a pool of water, sightless, groping about, her body covered with mire, when she heard the sound of her son’s voice. Then the young elephant cut off some tender creepers, and with them he groomed his mother and wiped off the mire from her body. Filling his trunk with water from the pool, gladly, joyfully and happily he washed his mother.
Thus she was washed, her eyes bathed, all mire wiped off her, and all dirt removed. She became spotless and clean, and her sight was restored. Then the elephant beholding her son in joy and gladness asked him, “My son, where did you go, leaving me in my helplessness and blindness?”
Then he told his mother in full all that had happened, how he had been caught and then set free. She said to her son, “So, my son, may the king of Kasi and his people rejoice as I rejoice to-day at the sight of my son.”
It may be again, monks, that you will think that at that time and on that occasion the king of Kasi was somebody else. But you must not think so. And why? Nanda here , my brother on the father’s side, was the king of Kasi, and I was the young elephant. Mahaprajapati GautamI was the young elephant’s mother. Then, also, through grief for me she became blind, and through me she regained her sight. And on this other occasion, too, Mahaprajapati GautamI became blind through grief for me, and through me had her sight restored.”
Here ends the Jataka of the Female Elephant.
Put all distractions away, a^id all of you listen with undivided attention as I relate how arduous and thrilling the Bodhisattva’s career was.
Even when he was an elephant in tlie world of beasts he was kind to his mother. How much more should I celebrate him as a man, venerable and wise?
Willingly I relate, as I have heard it said by my teachers, how Bodhisattvas the world over are affectionate, good-natured and devoted.
It was on the slope of the lower Himalayas, on pleasant Candagiri, which was adorned all over with the retreats of austere men;
The haunt of many Kinnaras, elephants, apes, monkeys, boars, leopards and tigers, the resort of stags and buffaloes and deer, and where bulls, yaks and sambaras roamed.
All that fair wood was pleasant with the sweet songs of pairing birds, peacock, pheasant, partridge and cuckoo.
Everywhere there gleamed lotus-pools swarming with swans, and on the farther bank were ducks dripping with water, and wallowing herds of elephants.
Here around a tree where bees made honey from pollen-laden flowers there flocked in play vari-coloured gazelles and birds.
There the fair wood was graced by venerable ascetics whose delight was in the joy of meditation and who had entered the stream, and by others whose delight was in their studies.
There the fair wood was graced by the sight of young men with long matted hair and dressed in antelope-hides and bark, carrying various fruits and roots.
And in that delightful wood was an elephant, the best of his breed, devotedly tending his mother who was blind and was aged and weak.
But once, whilst he was roaming with the elephant herd and had strayed far away, the king with his army happened to be out himting for elcphatits.
The king’s son saw this sterling elephant and excitedly he spoke,” king, I have seen a noble elephant, the best in all the herd, with all fine qualities endowed.”
And when the king of Kdsi had seen this noble elephant who was a lord among the herd, he caught him and took him captive from the wood to the city.
But the elephant would not take food or drink, but kept on continually sighing. And the king of earth with gentle voice thus spoke to this jewel of an elephant.
“Fair elephant,” said he, “do not become lean, but accept this food and drink this water. I would have you to be happy in this fairest of all cities. So be not aggrieved.” The best of elephants replied,
“lord of men, I grieve not because of those fettering shackles, nor because of hunger and thirst. I have a greater sorrow than this, king, and it is for this I grieve.” The king said,
“fair elephant, what greater sorrow is yours that you care not for drink or food? This other greater sorrow tell me.” The young elephant replied,
“My mother is past her prime, old, advanced in years, and blind. Without my company, king, she will die. That is why I grieve.
“To her who cannot see I used to give the lily’s stalk and root, and then I would feed myself. To-day, she has no food, and that is why I grieve.
“And when her body was scorched by the summer’s heat I would bring cool water from the shady forest and bathe her. But to-day there is none to ward her. And for this I grieve.
“Sightless she now roams the wood, her body covered with dust, crying,” Where is my son? “This is the greater sorrow I am this day afflicted with.”
When the king heard this tender and pitiful tale of the elephant, with his face bathed in tears he spoke to the elephant, saying “One would search in vain among many men for such perfect goodness as this of yours, which causes such oppressing sorrow in your heart.”
“Set the elephant free at once, let him roam tJte forest and tend the mother whom he reveres. Let his mother be comforted and rejoice with her jewel of a son.
“The noble elephant’s mother, oppressed by pain and wounded by the shafts of grief, as she roams the wood makes it echo to her cries, as the thunder-cloud makes the sky re-echo.
“May mother and son be glad, and the beasts and the devas of the forest as well,” said the king. “See to it, I bid you, that the sightless mother rejoice with her precious jewel.”
The best of elephants, chased by hunters for his ivory and by tigers for his blood and flesh, was taken and brought to the capital of Kdsi.
The devas of the forest tell her that the best of elephants, endowed with the noblest qualities, had been caught by the king of Kdsi and taken in fetters from the forest to the city.
“This,” she said, " will surely mean my death, helpless and blind as I am. And that elephant, my good son, will also die through grief for me.
“For that elephant who wandered o’er the hills and through the leafy forest glades, will surely die through grief for me and his native glen.” [The king said:]
“And so, noble elephant, forasmuch as your mother had never cause to be angry with you nor was ever neglected by you, but was ever lovingly tended by you, so will release be yours.
“Forasmuch as, valiant one, you did never eat your food of leaves and roots without first giving some to your mother, so will release be yours.”
Then the noble elephant hurriedly went to his mother and affectionately spoke to her. He groomed her with tender creepers and cleaned her of dust.
Said he,”I was bound in cruel fetters by the king of Kdsi in his fairest city. But because of you, my blind mother, I was set free by the righteous king.”
When she heard the noble elephant’s voice and felt his touch, she received her son with joy and gladness, her sight restored. The female elephant said:
“May the king of Kdsi and his people rejoice and be glad, as I to-day rejoice because of my son and my restored sight.”
To-day she has her son and with her own eyes sees him, a noble elephant, as before among the crags and woods, the haunts of wild beasts.
The perfect Buddha, the prince of speakers, out of his knowledge of his former lives, related this jataka to his monks.
“I was that noble elephant,” said he, " and my mother was the female elephant. So to-day as well am I her son, and Gotami is dearly beloved of me.
“Thus do you who in the course of recurrent lives are brought to sorrow by love or hate, in order to give up love and hate live the life of dharm,a withoiit thought of self.
Here ends the Jataka of the Female Elephant.
Exalted Buddhas convert beings by means of three miracles, the miracle of magic power, the miracle of instruction, and the miracle of preaching the dharma. By means of these three miracles many thousands of beings were converted to the Aryan dharma by the Exalted One in the Banyan Grove.
Then the Asura lords RahuI Vemacitrin and Mucilinda accompanied by sixty nayutas of Asuras carrying large and fragrant garlands, and many thousands of male and female Asuras decked out in full adornment and wearing jewelled ear-rings, came in the majesty and splendour of Asuras to the Banyan Grove at Kapilavastu. Standing in the air above the Banyan Park, they paid worship and honour to the Exalted One. With all kinds of perfumes, garlands, dances, songs, music and musicians skilled in playing all kinds of musical instruments, they honoured, venerated, esteemed, worshipped and revered the Exalted One. Then they turned their thought to the unsurpassed perfect enlightenment.” Ah, “thought they,” may we become in some future time Tathāgatas, Arhans, perfect Buddhas, endowed with knowledge and conduct, Sugatas, incomparable knowers of the world, drivers of tameable men, and teachers of devas and men, as this Exalted One now is. May we become possessed of the thirty-two marks of excellence of a Great Man, the eighty lesser characteristics, radiant bodies, and the eighteen special attributes of a Buddha. May we become strong with the ten powers of a Tathāgata, confident on the four grounds of confidence, as this Exalted One now is. May we set rolling the incomparable wheel of dharma as has now been done by the Exalted One. May devas and men deem us worthy of obedi-ence and faith as they now do the Exalted One. May we keep a company of disciples in harmony as the Exalted One now does. May we, having ourselves crossed, lead others across; ourselves free, set others free; ourselves comforted, give comfort to others; ourselves released, give release to others. May this come to pass for the welfare and happiness of the multitude, in compassion for the world, for the sake of the great multitude, and for the welfare and happiness of devas and men.
Then the Exalted One, aware of this aspiration in the hearts of the Asuras, on that occasion smiled. And immedi-ately on his smiling there issued from the mouth of the Exalted One rays of many different colours, blue, yellow, red, crimson, white, translucent, and golden, which lit up the whole Buddha-field, while hosts of devas from the lowest to the highest heaven came and saluted the Exalted One three times from the right, and then disappeared from before him. Then the venerable A^vakin came to the Exalted One, and raising his joined hands said to him,”It is not without cause, not without reason that Tathāgatas, Arhans, and perfect Buddhas smile. What, Lord, is the cause, what the reason of thy smiling?” And the Exalted One in reply to the venerable Asvakin discoursed in verse on this aspiration of heart on the part of the Asuras.
Then the Lord of bipeds smiled, aware of the sublime thought of the Ddnavas. Stretching forth his joined hands when he saw that smile on the Sugata’s face, Asvakin ques-tioned him, saying,
“The Light of the world, the Sage supreme, does not smile without a cause. Man supreme, tell the cause of the smile thou hast now given, Benefactor of the world.” To-day without a doubt the thought of the sublime enlightenment has been begotten by someone in this throng, and the Tathāgata aware of this one’s mental disposition smiles his delightful smile.
” Yet do I stand here perplexed at seeing the smile on the Sugata’s face. Man supreme, speak without delay and dispel the perplexity of those who are in doubt.
“That smile which the Light of the world did give when he saw the Ddnavas worshipping him, declare the meaning of it, that, when they hear it, the host of the Asuras will be glad.” The Exalted One replied:
“Well is it for you, Asvakin, that you ask as to why
the Benefactor of the world smiled. I will tell you the
whole purport of it. Listen with undivided mind as I speak.
“The Asuras here paid me honour, for they seek the supreme enlightenment. When they have left their lives as A suras, they will pass to heaven and dwell there in joy a long time.
“And when they have dwelt in the devas’ city for a long time, endowed with the five strands of sensual pleasures, they will come again to the world of men and will worship the Conquerors, the Lords of bipeds.
“For many a hundred-thousand kalpas they will again and again show honour to Conquerors; and then they will themselves all become Conquerors, triumphant over their foes, brilliantly arrayed in golden splendour.”
When this proclamation about the A suras was made,
the world of devas and men became glad and exultant.
And many a hundred-thousand beings then and there were
established in the incomparable career.
Then Sambara, a lord of the Asuras, on that occasion
spoke this verse:
“May I ever consort with friends like these. Observing this rule and because of it may we worship the Supreme of bipeds.”
When the Exalted One had foretold of these sixty naytdas of Asuras that they would win the incomparable perfect enlightenment, and had established many thousands of beings in the Aryan ways, he dismissed King ^uddhodana and his retinue. Then King ^uddhodana and his retinue rose from their seats, bowed their heads at the feet of the Exalted One, and departed.
And when the night had passed, King ^uddhodema had a plentiful supply of solid and soft food prepared. He had the city of Kapilavastu sprinkled and cleaned, cleared of dust, stones, gravel and pebbles, strewn with garlands of flowers, perfumed with pots of incense, gaily decorated, canopied, and festooned with streamers of silk. All the way from the Banyan Grove to Kapilavastu he stationed here and there actors, dancers, athletes, wrestlers, tambourine players, tam-tam players, clowns, dvistvalas and buffoons. Thus, with great royal majesty and splendour he celebrated the entry of the Exalted One into the city.
Then with every manifestation of honour King ^uddhodana led the Exalted One and his company of disciples into the royal palace. And the Exalted One having entered the home of ^uddhodana sat down on the seat appointed him, and so likewise did his company of disciples. King ^uddhodana with his own hand regaled and served the Exalted One with exquisite and plentiful solid and soft food, as his friends and counsellors did the company of disciples. When the Exalted One had finished eating, washed his hands and put away his bowl, he instructed, roused and gladdened King ^uddhodana with a discourse on dharma. He then rose from his seat and departed. Another day, Mahaprajapati Gautami entertained the Exalted One and his company of disciples; on another Yasodhara; on another, the women of the court, and on another the general body of the ^akyans.
Now when Yasodhara had prepared the sweetmeats for the Exalted One and his company of disciples she invited the whole group of her relatives. The Exalted One with his awareness of the right time, opportunity, and occasion, and with his knowledge of the difference between individuals, dressed betimes, took his bowl and robe, and, escorted and honoured by his company of monks, entered the dwelling of Yasodhara. He sat down on the appointed seat, as did also his company of monks. Then Yasodhara, Rahula’s mother, and Mahaprajapati Gautami and the group of their relatives regaled and served the Exalted One and his company of disciples with exquisite food, solid and soft. Yasodhara put some excellent and exquisite sweetmeat, which was good in colour, smell and taste, in the hands of Rahula, and said to him,” Go, give this sweetmeat to your father, “Rahula went and put the sweetmeat in his father’s bowl. He then sat down in his shadow, and said to his mother,” Pleasant, mother, is the shadow of the recluse. “But Yasodhara said to the yoimg Rahula,” Ask for your father’s wealth. “So the young Rahula said to the Exalted One,” Recluse, give me my father’s wealth. “The Exalted One replied,” Rahula, leave home, then I will give you your father’s wealth. “ The king, the women of his court and his ^akyan retinue were thrilled, glad, and elated, and they said,” Rahula is the Exalted One’s son. What fault can Yasodhara find in the discipline? “But Yasodhara decked herself out in all her finery, went to the Exalted One and asked him,” How can our noble son go out into the homeless life? Is it not possible for the Exalted One to make him change his mind? “The Exalted One, however, after he had finished his meal, washed his hands and put away his bowl, and instructed, roused, gladdened, and thrilled King Suddhodana, the women of his court, Mahaprajapati GautamI, Yasodhara and all the court with a discourse on dharma, rose up from his seat and departed. The monks said to the Exalted One,” Behold, Lord, how Yasodhara sought to entice the Exalted One with sweet-meats. “The Exalted One replied,” Monks, that is not the first time that Yasodhara sought to entice me with sweet-meats. “The monks asked,” Was there another occasion. Lord? “The Exalted One replied,” Yes, there was, monks.”
Once upon a time, monks, long ago, to the north of the city of Benares in the province of Kasi, on the slopes of the Hima-layas, there was a hermitage called Sahanjani, which was peaceful, sequestered, remote, aloof from men. It was a fitting spot for seclusion, and abounded in roots, leaves, flowers and water. There a seer named Kāśyapa dwelt. He had mastered the five super-knowledges, achieved the four meditations, and had great power and influence.
Now it happened that in the last of the summer months he ate ripe fruits which were sweet as honey, and then being thirsty he drank too much water. Consequently he became troubled with wind and fever, and he passed water contain-ing some semen into a stone pot. A certain doe, being thirsty, drank this urine under the impression that it was drinking water. The doe was ripe for conception, and while her mouth was smeared with the semen she licked the orifice of her uterus with her tongue. She became stupefied and conceived.
The seer was a man of kindly disposition, and the deer and birds had no fear of him. Hundreds of them roamed about and dwelt in the neighbourhood of the hermitage. The doe also dwelt near the hermitage and roamed about there. In due time she gave birth to a human child. When the seer saw this he fell to thinking,” How is it that the doe, being a brute, has a human offspring?”
Now when seers concentrate their minds knowledge comes to them. So this seer concentrated his mind. “A while ago,” he reflected, “I ate too many sweet fruits and drank too much water. So my humours became excessive, and I passed water, which was mixed with my semen, into a stone pot. This doe, being thirsty, drank it under the impression that it was drinking water. Being ripe for conception she conceived. This child, therefore, is issue of my body.”
So carrying the infant in his cloak of antelope’s hide he took him to his hermitage, the doe following behind him. The seer cut the child’s umbilical cord with a knife, rubbed him with sesamum oil, and washed off the impurities of the womb with sweet water. He put the child to the doe’s teat and she suckled him. He even put the doe’s teat in the child’s mouth.
When the child happened to be lying down, the doe would roam about in the neighbourhood of the hermitage, and when she had drunk water she would come and suckle the child again, and lick him with her tongue. When the child could move about on its own feet he would grasp the doe’s teat for himself, and drink.
Remembering the sajdng “the one-homed beast wanders all alone,” the seer gave the child the name of Ekasringa. Now as his mother roamed about with the deer so did the seer’s son Ekasringa, playing with the young deer. Wherever his mother wandered with the herd of deer there also wandered Ekasringa, the seer’s son. As he played with the young deer and wandered hither and thither, he came again with the deer and their young to the seer’s hermitage. There the seer gave him delicious fruits, good in colour, smell and taste. And when the seer’s son lay down in the hermitage then many deer and their young lay down around him. When the deer and their young wanted to go roaming, they woke up the sleeping son of the seer with their snouts.
In this way the deer and their young, and birds of various kinds enjoyed themselves at the hermitage in the company of the seer’s son. When Ekasringa the seer’s son had reached years of discretion he cleaned and swept the hermitage of the seer, fetched roots of various kinds, and leaves, water and fuel. He massaged and bathed the seer and tended the sacred fire. He served the sage with various dishes of roots, leaves, flowers and fruits, and supplied him with water. He would first serve the seer and his mother, the doe, then he would take food himself. The seer showed his son the way to the meditations and the super-knowledges. So the seer’s son by constant application of vigilance, endeavour, effort and exertion realised the four meditations and achieved the five super-knowledges.
Thus the seer’s son, having realised the four meditations and achieved the five super-knowledges, grew up into a chaste youth, powerful and influential, and known among devas and men,
Ekasringa, the seer’s son, lived in the hermitage of Sahan-jani, on the banks of the river Ganges on the slopes of the Himalayas. Now in the city of Benares the king of Kasi was without a son. In order to get a son he performed many elaborate sacrifices, saying, “It is in order that I may have a son.” But he did not succeed in having a son, although he had daughters in his large harem.
Then the king of Kasi heard that on the banks of the Ganges there was a hermitage called Sahanjani and that a seer named Kāśyapa lived there. This royal seer who dwelt in that hermitage had a son, a seer named Ekasringa, whose mother was a doe. The king said to himself, “What now if I were to give my daughter Nalini, a royal maid, to the young seer Ekasringa? He would be a son to me, as well as a son-in-law.”
Then, monks, the king of Kasi gave instructions to his brāhman priest and tutor, saying, “Go, priest, and give Nalini here, the royal maid, to Ekasringa, the young seer. He will thus become my son-in-law.” So, monks, the brāhman priest and royal tutor placed the royal maid Nalini and her attendants in a chariot drawn by horses, and taking with him a large quantity of food and drink, sweetmeats of various kinds, and solid and soft food, he set out for the hermitage of Sahanjani. When they arrived there they stopped in the neighbourhood not far from the hermitage. There Nalini the royal maid played and laughed with her friends. But when the beasts and birds saw them play they were frightened and fled in all directions.
Then, monks, the young seer Eka^ringa asked himself, “Why are the beasts and birds frightened, and flee in all directions?” And, monks, Ekasringa the young seer, came to where Nalini, the royal maid, was. He saw NalinI, the royal maid, adorned and attired in costly garments, and playing with her friends. When he had seen her he again said to himself,” Beautiful are these seers, fine are their garments of antelope’s hide, their braided hair, and girdles of antelope’s hide, " He considered the royal maidens, and he saw their girdles of antelope’s hide shining with exceeding brilliance on their bodies.
Ekasringa asked Nalini, “Are these beautiful antelope hides yours, and the braided hair, girdles, and neckbands?” Nalini, the royal maid, took Ekasringa, the young seer, by the hand and said to him, “Yes, these beautiful antelope hides are ours, and the girdles, neckbands and bracelets.” She then offered the young seer sweetmeats and drink, saying, “Here, eat this sweetmeat in my hand.” He ate the sweet-meats and swallowed the drink. Now in the hermitage his sense of taste had been offended by the bitterness of the various fruits there, so as he ate these sweetmeats he was charmed by the exceeding sweetness of their flavour. And when he had drunk the various beverages he said, “Delightful are these fruits of yours, your beverages, your girdles of antelope’s hide, your neckbands and your bracelets. We have no such exquisite food here in the hermitage.”
Then, monks, Nalini the royal maid said to Ekasringa the young seer, “Come, young seer, here are our portable huts. We go wherever we wish taking our huts with us. Come, enter my hut and I will show you my own hermitage.” And NalinI mounted her carriage, held out her hand to Ekasringa, and said, “Come, enter my hut, and I shall take you to my hermitage.” But he, seeing the horses yoked to the carriage, said, “My mother is a doe, and here is a hut drawn by deer. I will not enter it.” Nalini, however, held on to the hand of Ekasringa, the young seer. She clung to his neck, embraced him, kissed him, and strove to entice him. The young seer noted the various features of Nalini from her head to her feet. He saw that his and her braided hair were different. He saw that his form was different to hers; his girdle of rush was different to her girdle, and his bracelets were different to hers. But she made conversation with the young seer, won his confidence and inspired him with love. As has been said by the Exalted One.
By living together in the past and by kindness in the
present, so is this love born, as a lotus is born in water. When it enters the mind and the heart becomes glad,
the understanding man will be assured, saying, " She was
happy with me in the past. " For a long time in the course of recurrent lives, a thousand koṭis of births, the two had had intercourse together as wife and husband. Therefore, as soon as they saw each other they fell in love. Then Nalini in her desire and love for Ekasringa the young seer, gave him costly sweetmeats and solid and soft food to eat and choice beverages to drink. And when she had embraced him and kissed him, she stopped clinging to his neck, mounted her horse-carriage and returned to Benares. There she related all that had happened.
As for Eka^ringa, the young seer, he returned to his hermi-tage, where he sat thinking of the ravishing features of Nalini from her head to her feet. No longer did he fetch roots and fruits, nor water and wood. He did not sweep out the hermitage nor tend the sacred fire. The seer, seeing that there was something on the lad’s mind, questioned him, saying,” You no longer cut wood; you do not fetch water; you do not make up the sacred fire. What are you thinking about? "The seer’s son replied, “Hither there came a young seer from some other hermitage, accompanied by many other young seers. He was lovely and handsome, with beautiful braided hair, garment of antelope’s hide, necklaces, bracelets, and rush girdle. They had delicious fruits and drink, not at all like ours. They travelled in a hut drawn by deer. I saw them yonder in a part of the hermitage, and I and the young seer got to love each other. He fell on my neck and publicly put his mouth to my mouth, making a sound as he did so. This gave me a thrill. I am now sad of countenance as I think of him. Without him I have no joy in this hermitage.”
When the seer heard the lad he said to himself, “From the description the lad gives of their beauty those were not young seers. They must have been women.” Then to the young seer Eka^ringa he said, “My son, those were not young seers. They were women who seduce seers and keep them from their austerity. Seers should keep them at a distance, for they are a stumbling-block to those who would live chastely. Have nothing to do with them. They are like snakes, like poisonous leaves, hke charcoal pits.”
Then the king of Kasi said to his priest, “Plant miniature groves of A^oka trees on the ships, with the trees laden with flowers and fruits. You are then to sail up the Ganges and go to that hermitage together with NalinI and her train. Take the young seer on board and bring him here,” The priest, in obedience to the king of Kasi, made Nalini the royal maid and her companions embark on ships which were exceeding brilliant fore and aft and throughout. They had canopies stretched over them; they were carpeted with bright cloth, draped with festoons of fine silk, fragrant with incense, and strewn with garlands of flowers. Sailing up the Ganges he came to the hermitage of Sahanjani. He anchored the ships near the hermitage and sent Nalini the royal maid to the young seer Ekasringa.” Go, “said he to her,” and fetch the young seer.”
Nalini the royal maid, with her companions, then dis-embarked, and sat down in the grounds of the hermitage lopping off various flowers and twigs of the trees. When the beasts and birds saw her they uttered each its own cry and scurried away from the hermitage in all directions. Now the young seer saw that the beasts and birds were frightened, and he came to the place. There he saw Nalini the royal maid with her companions lopping off the flowers and twigs of the trees. And when he saw her he went up to her. Even more than before did Nalini find pleasure at seeing the young seer. Even more than before did she cling to his neck, embrace and kiss him. He ate sweetmeats and various other kinds of things and drank costly beverages. He then went on board the ship with Nalini. She said to him, “These hermitages of ours can travel over the water.” Seduced in this way by her, he came by ship to Benares.
The priest married Nalini and the young seer by joining their hands. The young seer sat and dallied with her, but did not have intercourse with her. He only saw in her a young seer who was his friend.
Then in company with Nalini he sailed on the ship to the hermitage of Sahanjanl. And the doe who was Ekasringa’s mother saw him coming with NaHni the king’s daughter. She asked him,” My son, where have you been? “He replied,”I have been to the hermitage of this friend of mine. He is my friend. We went round the fire by the right with the water-pot and I took his hand, “But the doe said to herself,” Verily this young seer does not realise that his friend is his wife, or even that she is a maid, while the young seer is a most excellent man who took her to wife when they went round the fire by the right with the water-pot and joined hands. Then who is there who will make the young seer aware of this and tell him that this is not a young seer, but the daughter of the king of Ka^i, named Nalini, and that she has been given him to wife?”
Now below the hermitage of Sahanjanl on the banks of the Ganges there was a hermitage of devout women ascetics. As the young seer was on the point of entering this hermitage he was stopped by the women. “You may not come into this hermitage,” said they. “You are a man, and this is a hermitage of women vowed to chastity. It is not permitted for a man to enter.” The young seer asked a woman ascetic, “What is a woman, and what is a man?” And she explained to him the attributes of a woman, adding, “This is not a friend who is with you, nor is he a young seer. She is a woman, named Nalini, a royal maid, daughter of the king of Ka^i. And you are a man bom of a doe. Do you not know then that she has been given you to wife by the water ritual, that you are her husband and that you may not forsake each other?”
When he had heard the women ascetics, the young seer, together with Nalini, came to the hermitage of Sahanjanl and went to his father, Kāśyapa the seer, bowed at his feet, and he and Nalini told him all that had happened. The seer thought to himself, “The young seer cannot live here in the hermitage apart from Nalini. These two are boimd to each other by love.” And to his son, the young seer Ekasringa, he said, “My son, Nalini, the king’s daughter, was married to you when you called the deva of fire to witness, had the water ritual performed for you, and you joined hands together. You cannot forsake each other; go with her to the city of Benares.” They then bowed at the seer’s feet and took respectful leave of Ekasringa’s mother. They went to Benares and there approached the king of Kasi. The king gave the young seer a fitting abode, a retinue, rugs and cushions, and all means of enjoyment and sustenance. Then he anointed him as heir to the throne.
Treasure heaps dwindle away; growth ends in decay.
Union in disunion ends, and life in death. Now the king of Kasi, being beholden to the conditions of time, died, and Ekasringa ascended the throne of Benares. By Nalini he had thirty-two sons born in pairs as twins. When he had ruled his kingdom for a long time in righteousness, he anointed his eldest son as heir to the throne, and again took up the religious life of a seer. By constant application of vigilance, endeavour, effort and exertion after the manner of brāhmans he attained the four meditations and achieved the five super-knowledges. Thus passing beyond the sphere of desires, on the dissolution of his body he was reborn among the Brahma devas.
The Exalted One said, “He who at that time was the seer Kāśyapa is now Suddhodana. She who was the doe, monks, was Mahaprajapati. He who was the king of Kasi was the ^akyan Mahanama. I was he who at that time was the young seer Ekasringa. And she who was the royal maid named Nalini was Yasodhara. Then, too, did she allure me by decking herself out in finery, just as she did on this other occasion.”
Here ends the Jataka of Nalini the king’s daughter.
The monks said to the Exalted One,” Behold, Lord, how Yaśodhara here without being tried and without being examined was sent away by King ^uddhodana to be punished. The Exalted One replied, “Monks, that was not the only occasion that Yaśodhara without being tried and found guilty was sent away to be punished by King ^uddhodana. There was another occasion.” The monks asked, “Lord, was there another occasion?” The Exalted One replied, “Yes, monks, there was.”
Long ago, in a large forest on the slopes of the Himalayas there was a hermitage belonging to Mandavya, a seer who had realised the four meditations and achieved the five super-knowledges. The hermitage was well supplied with roots, fruits, flowers, leaves and water, and was the haunt of thousands of deer and birds.
Now, monks, it happened that in the last month of summer Mandavya the seer ate ripe fruits which were sweet as honey, and drank too much water. So his humours became excessive, and he passed water containing some semen into a stone pot. Then, monks, a certain doe, who was ripe for conception, being thirsty drank the seer’s urine mixed with his semen from the stone pot, under the impression that it was drinking water. And while her mouth was smeared with the semen she licked the orifice of her uterus with her snout. The result of men’s actions is unexpected. For that doe became stupefied with that blood and semen, and she conceived. She roamed and wandered round the hermitage. In due time she gave birth to a little girl, who was beautiful, of distinguished mien, and possessed perfect beauty of complexion, yellowish like a slab of fresh butter.
When the doe was delivered of this young girl, the seer saw it happen. He reflected, “How comes it that this doe, who is a beast, has a human offspring?” Now when seers who have the five super-knowledges concentrate their minds, understanding comes to them. Mandavya the seer then, having the five super-knowledges and being greatly blessed, concentrated his mind.” Here in this hermitage, “thought he,”no other human comes and goes. This doe was born here in my hermitage, and there are likewise hun-dreds of other deer and birds as well in this forest. As far as I know none of the deer and birds goes anywhere to any other forest, nor does any deer or bird come hither from any other forest. These deer and birds were born here in this forest, grew up and enjoy themselves in this forest, which is not frequented by man. But some time ago, in the last month of summer, I ate some over-ripe fruits and drank too much cold water. Thus my humours became excessive, and I passed water mixed with my semen into a stone pot, and that was drunk by this thirsty doe under the impression that it was drinking water. And thus she conceived. This child, therefore, is the issue of my body.”
Mandavya the seer conceived a very great affection for the little girl. He carried her in an antelope’s hide and brought her to the hermitage, while the doe followed behind. The seer cut the child’s umbilical cord with a knife. She was brought up as a human being, but for suckling she sat at the doe’s teat. The seer, too, crushed sweet ripe fruit for her in his mouth, and from time to time rubbed her with sesamum oil and bathed her with pleasant water.
As she grew up the child made the wood a cheerful place, in company with the doe and the seer. Her mother would lick her with her tongue. When the child had grown big enough to move about on her own feet, then, wherever she put her feet, there, as a result of good karma stored up by her in previous lives, lotuses sprang up. As the child roamed about all over the hermitage of the seer lotuses sprang up, so that it became lovely like a lotus grove. And among these lotuses the child would play, culling them with her hands as she moved among them. When the seer saw that as a result of the young girl’s karma lotuses sprang up in her footsteps, he was amazed, and he exclaimed,” Ah, what magic power the yoimg girl has, since wherever her footsteps fall there lovely and beautiful lotuses spring up! It must be that she is a virtuous child who gained the root of virtue in the past by making offerings to the worthy and planting the seeds of merit, since she has such great power. " And the seer gave the child the name of Padumavatl.
As she grew up the child roamed all over the hermitage with her mother. Wherever the mother went roaming, there did the child roam with her, playing with the deer and their fawns. When she wanted food she came with her mother to the hermitage accompanied by the other deer and hinds and their fawns. When the doe came to the hermitage the seer would give her succulent fruits and delicious drinks. And she would eat some of the fruits herself, and then give some to the young fawns. When the child lay down in the hermitage, the young fawns, male and female, who had accompanied her in her wanderings, would lie down too. When they wished to go wandering again, they woke up the child with their snouts. Wherever the deer wandered and roamed, there did the child roam, playing with the deer and their young fawns. And wherever she roamed there in all her footsteps lotuses sprang up. The child would gather these lotuses and string them together for herself and for the young fawns. Thus did she grow up in the hermitage playing with them. They were not happy when separated.
When the child grew to years of discretionI she would sprinkle and clean the seer’s hermitage, bring him dishes of various kinds of roots, leaves, flowers and fruits, and fetch water, wood and fuel. She would anoint the seer with sesamum oil and bathe him. She would tend his sacred fire and serve him with various roots, leaves, flowers and fruits. She would bring him extracts of various fruits. Wherever she roamed in the hermitage, and wherever she went gathering roots, leaves, flowers and fruits, there was she accompanied by the deer and birds.
Now it happened that once when Padumavati, accom-panied by the deer and birds, had gone to fetch water, Brahmadatta, king of Kampilla, was out hunting with his men. While he chased a deer on a horse swift as the wind, he outstripped his men and no one else had reached that place. The deer led King Brahmadatta to a glade of the forest. As has been said by the Exalted One in the Dharma-pada,
The way of the wild beasts is the wood;^ of the birds the air. Dharma is the way of the twice-born; nirvana is the way supreme.
And there in the forest glade the deer was caught. Now while King Brahmadatta was tracking down that deer, there at a pool of water he saw Padumavati garbed in a cloak of antelope hide. She was carrying a pitcher of water and had a lovely lotus in her hand. She was lovely and handsome, with perfect beauty of complexion. Wherever she planted her footsteps, there charming and lovely lotuses sprang up. And, monks, when King Brahmadatta had seen Padumavati the seer’s daughter he reflected,” Ah, what splendid magical power this girl has, since, wherever sne plants her footsteps, there exceeding charming, lovely and beautiful lotuses spring up! Now who can she be? Is she a girl of the devas, or of the Nagas or of the Kinnaras? Is she a human or a non-human? What if I were to go up to her and ask?”
Then, monks. King Brahmadatta went up to Padumavati the seer’s daughter, and said to her, “Madam, who are you? Whose daughter are you?” When he had so spoken, Paduma-vati the seer’s daughter replied to King Brahmadatta, "1, O king, am a seer’s daughter, named Padumavati, the daughter of Man^avya, who subsists on roots and fruits, dwells in the forest, and lives the brahma-life.”
King Brahmadatta then said to Padumavati the seer’s daughter, “What kinds ot food can you have living here in the forest, that your body has been so built up? Or what kinds of dress can you have that you have the appaarance of being delicately brought up?” Padumavati the seer’s daughter replied to King Brahmadatta, stroking his garments the while, “Our food,” said she, “consists of roots and fruits. Our clothes are of antelope hide, but not of such fine hide as these clothes of yours are.”
Then, monks, King Brahmadatta reflected,” This seer’s daughter is unable to distinguish the sumptuous dress of a king. She does not know the difference between a seer and a king, nor between antelope hide and the rich dress of a king. Nor does she know what my horse is. Yet, though she is the daughter of a seer, she is a right royal maiden who would be a fitting wife for me. But I cannot ask for her hand without the consent of Mandavya the seer, not to speak of taking her hence from this hermitage to the city of Kampilla. Mandavya the seer has great power, and with a curse could reduce me and my company to ashes. What if I were now by some means to try to entice Padumavati the seer’s daughter?”
Now, monks, when kings of olden days went hunting they filled a bag with rich barley cakes made with honey and ghee, sweetmeats and confections, and fastened it on the horse’s back behind the saddle. Thus when a king had been carried away by his horse till he was all alone in the woods, he would not die of hunger.
So, monks, on this occasion King Brahmadatta had a bag on his horse’s back tied behind the saddle with a strap, and filled with barley cakes made with honey and ghee, sweet-meats and confections. And King Brahmadatta drew out a sweetmeat from the bag and gave it to Padumavati. “Here, madam,” said he, “are some of our fruits.” She replied, “Sir, how much finer are your fruits than ours.” And when she had eaten the sweetmeat she said, “These fruits of yours are lovely, succulent and nice, while ours are sour and bitter.” The king replied, “It is fruits like these that grow on the trees in my hermitage. If you wish to eat their like, come to that hermitage of mine.”
Then, monks, Padumavati the seer’s daughter said to King Brahmadatta ” I do wish to eat fruits like these. But wait a moment so that I can take this water to our hermitage, which is not far off, and tell my father that I am going to your hermitage. “So, monks. King Brahmadatta gave Padumavati some more sweetmeats, saying,” Take these to your father and tell him that you are going to be the wife of the seer in whose hermitage there are such fruits as these. But come back quickly. I shall be sitting here on the bank of the stream.”
Then, monks, Padumavati the seer’s daughter went to the hermitage of Mandavya, put down the pitcher of water and presented those sweetmeats to her father, saying, “Eat these fruits, father, I am going to be the wife of the seer in whose hermitage such fruits are growing. “But, monks, Mandavya the seer said to himself,” Now Brahmadatta, the king of Paficala, while following the chase here, has come near to this hermitage. He has given royal sweetmeats like these to Padumavati and she has eaten them. No longer can she live on the sour and bitter fruits of this hermitage. But Padumavati is a right royal maiden. What then if I were to give her to Brahmadatta to wife? “And so, monks, Mandavya the seer said to his daughter Padumavati. “Of a truth, Padumavati, there are no fruits like these. Who has allured you with fiery desires?” But Padumavati thought to herself. “These ‘desires’ must be the trees on which fruits like these grow. “And she said to her father,” If, father, the sweetness of the fruits of desire is like this, then will I eat them. The fruits we have here, large though they be, do not please me. “Mandavya the seer repHed to Padumavati,” Who gave you these fruits, Padumavati? What kind of young seer was he, and where is he now?”
When this had been said, Padumavati replied to Mandavya the seer and said” Father, the young seer is dressed in fine antelope hide, and he waits on the bank of the stream mounted on a deer. It was he who gave me these fruits. In his hermitage there grow fruits like these.”
Then Mandavya the seer together with Padumavati went to King Brahmadatta. After he had greeted him he per-formed the water rituaP and gave him Padumavati, saying, “Your majesty, let her be your wife. Let her be considered worthy of your majesty, and do not put her away on the mere accusation of another and without trial.”
And so King Brahmadatta put Padumavati on his horse’s back, bade farewell to Mandavya the seer and set out for Kampilla. His troops saw King Brahmadatta coming when he was still some way off and came to meet him. Then King Brahmadatta together with Padumavati the seer’s daughter alighted from horseback, and mounting an elephant with her he came to his own park in the city of Kampilla.
In the city of Kampilla Padumavati heard the noise of the great crowd. She saw the pleasant city with its high walls, turrets and round watch-towers. And when she had seen it, she asked King Brahmadatta, “Why, pray, do I hear the noise of seers and forest deer in this open space in the forest? And why do I see these tall grass-huts?” King Brahmadatta replied to Padumavati, “Yes, it is the voice of the seers and of the deer of the forest, and these tall grass-huts are ours.”
When he had come to his own park, King Brahmadatta with Padumavati alighted from the elephant’s back and entered the park. He gave instructions to the assembly of his counsellors, saying, “Ho, there, governors, quickly fetch my priest, and clothes and jewels for Padumavati. Have all the way from the park to the palace decorated. Have a canopy stretched over it. Have it fringed with bright flowers, draped with festoons of fine cloth, made fragrant with incense, sprinkled and cleaned, and strewn with garlands of flowers. Here and there have players stationed, and actors, dancers, athletes, wrestlers, tambourine-players, clowns, dvistvalakas, buffoons, and performers on the natta.”
The desires of devas are fulfilled by their minds; those of kings by the word of command; those of rich men speedily and those of poor men by their own exertions. As soon as the king had spoken his counsellors saw to it that his orders were carried out. Then PadumavatI said to King Brahmadatta, “Where, my lord, is your abode, your fire, your hot water and your water-pot? Is it time for me to tend the sacred fire?” King Brahmadatta replied to PadumavatI, “Come this instant and at once. Fine antelope hides are being brought for you. Then when we have bathed together in the Ganges, we shall offer the fire sacrifice.” Then at that moment and that instant the king’s attendant counsellors brought the women of the court into the park, with clothes and jewels for PadumavatI. They brought also the brāhman who was the king’s priest and tutor. There came out the townsmen with their president at their head, the community of tradesmen with the chief merchant at their head, and all the eighteen guilds.
The counsellors, attendants, the foremost townsmen, brāhmans and Brahmadatta’s priest and royal tutor saw the king’s consort arrayed in all her finery, lovely, handsome and possessing perfect beauty of complexion. With King Brahmadatta she circumambulated the fire by the right. And wherever she planted her footsteps, there lovely and beautiful lotuses sprang up. When the people saw this, they were thrilled, joyful and elated, and spoke of it to King Brahmadatta. “Your majesty,” said they, “never have we seen or heard of anyone having such magic power as this that Queen Padu-mavatI has. Well would it be, your majesty, if Queen PadumavatI went on foot as she is being conducted to the palace. Then the multitude would witness the great magic power the queen has, and seeing it they would be well pleased.” Then King Brahmadatta together with the women of his court and Queen PadumavatI, escorted by his attendant counsellors and accompanied by a great crowd of people, in great royal splendour and majesty came from the park and entered the palace. The people saw all along the way from the park to the palace lovely and beautiful lotuses springing up from each succeeding pair of Padumavati’s footprints. And when they had seen this they gave vent to a shout of joy. “King Brahmadatta,” cried they, “is meritorious, seeing that he has won such a jewel of a wife.”
The king went up with PadumavatI to a room on an upper floor, and being possessed of and endowed with the five strands of sensual desires, he dallied and amused and enjoyed himself with her. He taught PadumavatI how to drink, play the dice and sing and play. Being infatuated with her he paid no attention to the other queens. And PadumavatI cohabited with King Brahmadatta and she became pregnant. When in due course the time came for the queen’s delivery. King Brahmadatta ordered the chamberlains of the harem, who were skilled in the duties pertaining to women, to take PadumavatI away. The king sat down with gold and silver and various kinds of garments laid out in front of him, and said, “To those who will bring me the news that PadumavatI has been safely delivered, I will give a reward. “But the other queens said among themselves,” Ever since PadumavatI was brought here the king has paid no attention to us. And now that she is about to give birth to a child, we are bound to fall on trouble and misfortune. “Then they asked Paduma-vatI, ” Do you know how women bring forth? “She replied,” No, I do not.” The women of the court then said,
“When a woman is giving birth she is blindfolded.” So she told them, “Do you then blindfold me, when I am giving birth.” Thus when it was time for her to bring forth she was blindfolded. She gave birth to twins who were lovely and beautiful.
Then the women said among themselves, “This queen was beloved and honoured by King Brahmadatta even when she was childless. How much more will she be so when she brings children to a childless palace? Since she has borne these twins she will become exceeding dear to King Brahma-datta, and he will pay no attention to us.” So the women lined a chest with cloth and put the children in it. They closed and shut it down. They sealed it with royal gold, and then threw it into the river Ganges.
Now Padumavatl’s face was smeared with the dregs of her womb. She asked the women, "What did I give birth to? “The women steeped the two cauls in the dregs of the womb and brought them to Padumavati.”It is these that you brought forth, “said they. She replied,” Take them away. What can I do with them?”
Then King Brahmadatta asked, “What did the queen give birth to? “The women answered,” Your majesty, she bore a lovely and beautiful pair of twins, but as soon as they were bom she devoured them. How, your majesty, could she be the offspring of a holy saint? It was an ogress you brought home, and you were lucky to escape with your Ufe. Come near the ogress and look at her, if you do not believe us. “So the king went in to have a look at the queen. And he saw Padumavati smeared with blood like an ogress. When he had seen her he was dismayed, and he said to his counsellors,” Go, have her put to death. I brought her here thinking that she was human. If she is a Pisacini or a Raksasi I’ll have nothing to do with her.” Thus she was thrown out of the palace.
Then she asked the counsellors, “Where are you taking me?” They replied, “You are being sent away by King Brahmadatta to be killed.” She asked them, “What offence have r given King Brahmadatta that I should be sent away to be killed?” The counsellors replied, “You bore two young ones and then devoured them. So the king thinks you are an ogress and is sending you away to be killed.” She said, “No, I did not bear two children. I asked the women, and they said I had borne two cauls. I bid them take these away at once. I did not then bear two children, nor did I devour them.”
Now these counsellors were wise, and familiar with the knavish wiles of women. They said among themselves, “Padumavati here was loved and honoured by King Brahma-datta. But the situation as understood by these women was that, if Padumavati proved childless, she would be scorned and mocked at.” Then they asked Padumavati, “How were you delivered?” And she related the whole affair in detail to the counsellors. “When I was about to give birth,” said she, “these women blindfolded me. Thus I did not see my children. No more did I devour them. When I was delivered I asked the women what I had given birth to. And they brought me two cauls and told me that it was those that I had borne.”
Then the counsellors said among themselves, “This queen has been deceived out of jealousy, because she was loved and honoured by King Brahmadatta. We must see to it that King Brahmadatta does not later feel remorse on account of Queen Padumavati nor become sick with sorrow.”
So PadumavatI was concealed by the counsellors in the house of one of them, while the king was told that she had been put to death.
Now when the queens heard that PadumavatI had been put to death they started flattering King Brahmadatta. They threw ghee and mustard into the fire, scattered the bali offering to the four quarters, performed expiatory rites, and said to him, “Fortunate are you, O king, in that you have escaped from the clutches of the ogress.” At that moment the king, bathed and anointed, was amusing himself at a dance of the women. Some of the women played the lute, others the trumpet, others the tabour and others the flute. Some danced and others sang.
Then a certain female deva who was well-disposed towards Mandavya the seer, came flying through the sky and, stand-ing in the air, said to King Brahmadatta, "Your majesty, it was on a false report, without a true knowledge and understand-ing, that you sent the innocent PadumavatI away to be killed without examination and trial, and you forgot the words of the blessed seer.” But King Brahmadatta’s women on hearing the voice of the deva in the air, sang and played still more in order that the king should not hear the deva talking. He then stopped the women, saying, “Wait,^“until I know what this deva in the air is talking about.” At this command of the king’s the women fell silent, and the deva again said to the king, “Your majesty, it was on a false report that you sent the innocent PadumavatI away to be put to death without examination or trial, and you forgot the words of the blessed seer.” King Brahmadatta, paying heed to the deva, questioned the women, saying,” Tell me the truth. Was it children that were bom to PadumavatI? “And the women on being thus questioned reflected/” Padumavati has been killed by the king’s orders. The king can abandon us, too. Let us tell him the true facts. “So they answered,” Your majesty, two children were bom to Padumavati. We put them in a chest, which we sealed with the king’s seal. We then threw the chest with the two children in it into the river Ganges. She never saw them nor did she devour them.”
At this King Brahmadatta was sore distressed, and said, “I have put such an innocent jewel of a woman to death. I have not followed the instructions of such a blessed seer. I have lost my sons as soon as I had got them.”
Now that chest was carried down the river Ganges and was dragged out by fishermen who were netting fish. The fishermen saw that the chest was sealed with the king’s seal, and they said among themselves, “We must beware lest this comes from a burglary at the royal palace. Then this chest will be searched for, and every mystery about it will be cleared up. Let us go then and take this chest to King Brahmadatta, lest, being taken for thieves, we be punished with the extreme penalty.” So they came to King Brahma-datta bringing the chest with them, and said to him, “Your majesty, while we were netting fish in the river Ganges we dragged out this chest which was being carried down by the stream. It is sealed with the king’s seal. We pray you, sire, to have a look at it.”
Then, monks. King Brahmadatta said to his attendant counsellors, “Ho there, gentlemen, find out what there is in this chest.” The counsellors opened the chest and saw Padumavati’s two children. They said, “Your majesty, in this chest are the lovely and beautiful children of Padumavati, boys the very image of your majesty. Queen Padumavati was innocent, but you, sire, sent her away to be killed without examination or trial.”
When King Brahmadatta saw the children and remem-bered the many virtues of PadumavatI, he fell to the ground in a swoon at the loss of such a jewel of a woman. The counsellors said among themselves,” We must see to it that the king comes to no bodily harm through his sorrowing over PadumavatI. “And to the king they said,” Your majesty, do not mourn for Queen PadumavatI. For your sake, sire, we harboured her and no harm has come to her. The queen is safe and has not been killed. We knew that some day we should have good news for you. “On hearing these words of the coimsellors the king rejoiced. He asked them,” Where is PadumavatI? “They answered and said,” Yonder, in a certain house.”
Then the king went to Queen PadumavatI, and when he had come to her he strove in many ways to reassure her, saying, “What good fortune it is that you are this day rescued from destruction and reunited with me and your sons! Now your rivals would have had you killed. What is your pleasure that I should do to these enemies of yours? What punish-ment should they receive?^ It were best if by the king’s orders they should all go wandering in chains and clothed in hempen rags.” But, monks, Queen PadumavatI in tears said to King Brahmadatta, “Your majesty, do not deal harshly with these queens. They are senior to me. Increase the subsistence provided for them, do not decrease it. Let things be as they were. Men reap the fruits of the karmas they have contracted when the proper time is come, just as the flowers and fruits of trees appear.*^ And, your majesty, I was contracting these karmas both when I was being honoured and esteemed by you, and when I was being sent away by you to be killed.”
Then King Brahmadatta said to Queen PadumavatI,” Madam, do not shed tears. I will make over the whole realm to you. Be glad in the company of your sons, only forgive me the wrong I have done you. “But Queen Paduma-vatI replied to King Brahmadatta,” Your majesty, what have I, with my understanding, to do with kingdom, son, or wealth? I will go and take up the religious life again with my father. My father spoke to me, saying, “Paduma-vatI, who is alluring you with these desires which are as flame?” And now they do burn me as my father said when he spoke to me in his hermitage. Like any deer of yours I was taken from my father’s hermitage to be slain, innocent though I was.”
So Queen PadumavatI took up once more the religious life of an ascetic, and clad in red garments she came to the hermitage of Mandavya the seer. But he was dead. His huts of grass and straw lay in ruins. Queen PadumavatI reflected, “Because of my persistence, I have had two losses. King Brahmadatta have I disowned, and now I am bereft of my father who is dead. What if I were now to live the life of a nun, wandering up and down the provinces and the royal cities?”
Thus as she wandered up and down the viUages, towns and royal cities. Queen PadumavatI came to Benares, the city of King Krikl. And the king of Kasi at Benares saw Queen PadumavatI within the city. On seeing her he sought by various means to seduce her,” Madam, “said he,” What have you, with your tender and fresh beauty, to do with the religious life? Here are trees lovely, beautiful and charming, laden with flowers and foliage. Come, let us take our joy in yonder grove. “When this had been said, PadumavatI the ascetic replied to the king of Kasi,” Your majesty, you are wishing to enter fire when you wish to make love to one who has taken up the religious life and is established in dharma. Your majesty, I have no desire for sensual pleasures.” The king of Ka^i said, “If you are not willing, madam, I will take you by force.” Padumavati replied, “If you take me by force, I will bum you with the power of my austerity as fire bums dry grass.” When the king heard this he was frightened, and desisted. But she stayed on in the kingdom in ease and comfort. For the king said to her, “I shall entertain you with every kindness and care.”
Then King Brahmadatta came to the house of the king of Ka^i disguised as a brāhman. “Your majesty,” said he, “I am skilled at dice.” He joined the king and the queens in a game, and he accosted Padumavati and asked her, “Because of whose anger did you come here?” Padumavati replied, “It was because of your wrong-doing that I came here.” The king of Ka^i being at a loss asked King Brahma-datta, “I have never heard before of such a way of playing on the chequer board. Who are you, and what is she to you?” King Brahmadatta replied, “I am Brahmadatta, king of Pancala, and she who is here is Padumavati my wife.” When this had been said, the king of Ka^i said to King Brahmadatta, “Hail and welcome to you, your majesty. Lead away your queen. I shall escort you with a well-arrayed army.”
Thus Brahmadatta, king of Paficala, with an army of the four divisions, and mounted on horseback, in great royal majesty and splendour brought Queen Padumavati from Benares once again to the city of Kampilla. Now when Queen Padumavati had been sent away by King Brahmadatta to be killed the lotuses stopped springing up in her footsteps. But when she was brought again by King Brahma-datta from Benares to Kampilla the lotuses sprang up in her footsteps once more.
The Exalted One said, " Verily, monks, the seer Mandavya was not somebody else. I was then the seer Mandavya. Nor, monks, was Queen PadumavatI somebody else. Yaso-dhara here was Queen PadumavatI. Nor, monks, was King Brahmadatta somebody else. King ^uddhodana here was at that time King Brahmadatta. Then also was Yasodhara sent away by King ^uddhodana to be killed without examina-tion or trial, although she was innocent. And on this other occasion also was she sent away by King ^uddhodana to be killed without examination or trial, although she was irinocent.
Here ends the preliminary story of PadumavatI.
The monks asked the Exalted One, “Lord, as the maturing of what karma did lotuses spring up in the footprints of PadumavatI, while when she had been sent away by King Brahmadatta to be killed they stopped doing so, but sprang up again in her footprints when she was brought by King Brahmadatta from Benares to Kampilla?” The Exalted One replied, “It was a maturing of the karma here described.”
Once upon a time, monks, long ago, in the city of Benares, the servant of a certain householder was entering the city from without with a pitcher of water from the lotus-pool and carrying a lotus in her hand. Now it happened that a certain Pratyekabuddha, who had been going round the city of Benares seeking alms, was hurrying out of the city. He was graceful in deportment, graceful in advancing and withdrawing, and devas and men were devoted to him. When the girl saw the Pratyekabuddha her heart was filled with trust. And out of the trust in her heart she gave her lotus to the Pratyekabuddha, who in order to please her accepted it. The girl saw the lotus shining exceeding bright when it was in the Pratyekabuddha’s hand, but she saw her own hand withering. She asked the Pratyekabuddha to return the lotus to her, saying, “Sir, give me back my lotus.” The Pratyekabuddha gave the lotus back to the girl again, saying, “Here you are, madam. “And she took the lotus once more from the Pratyekabuddha’s hand. Then she saw her own hand shining as it held the lotus, while the Pratyeka-buddha’s hand was withering. She was filled with remorse, and she said,” That was not a bright deed of mine when I took back from this seer the lotus which I had given him out of the trust there was in my heart. “So she gave the lotus to the Pratyekabuddha once more, saying,” Sir, accept this lotus of mine once more, and have pity on me.” Thus was the girl’s lotus received by the Pratyekabuddha once more.
The Exalted One said, “It may be again, monks, that you will think that at that time and on that occasion that girl from Benares was somebody else. But you must not think so. And whj^? PadumavatI, monks, was that girl from Benares. Because she gave that lotus to the Pratyekabuddha in the trust of her heart, as a maturing of that karma lotuses sprang up in Padumavati’s footprints. Because she took back the lotus from the Pratyekabuddha, as a maturing of that karma the lotuses ceased springing up in her footprints when she was ordered by King Brahmadatta to be killed, Because she gave the lotus once more to the Pratyeka-buddha, as a maturing of that karma the lotuses again sprang up in her footprints when King Brahmadatta led her from Benares to Kampilla.”
Here ends the story of a former birth of Padumavatl.
The monks asked the Exalted One, “Lord, as a maturing of what karma was Prince Rahula’s stay in the womb as long as six years?” The Exalted One replied, "This long stay, too, was the maturing of an old karma.”
Once upon a time, monks, long ago, in the country of Videha, in the capital city of Mithila, there was a brāhman king. He had two sons. Prince Candra and Prince Surya. Surya was the elder and Candra the younger.
Now, monks, this brāhman king of Videha passed away when his time was up and his karma was exhausted. Then Candra said to Surya, “You are the elder, take over the kingdom. As for me I will leave home to take up the wander-ing life of a seer.” But Prince Siirya replied to Prince Candra and asked, "What is a king’s duty?" Prince Candra answered and said, “The king has to give orders to his people.” Siirya said to Candra, “My boy, I, your king, order you to become king, while I will leave home and take up the religious life of a seer.”
Then, monks. Prince Siirya anointed Prince Candra as king in Mithila, and left home to take up the wandering life of a seer. And he, by living constantly in application to watchful endeavour accomplished the four meditations, achieved the five super-knowledges, and became a seer of great power and influence, Those who had been Sūrya’s attendants when he was a prince, also left home to take up the wandering life of seers with him. They all achieved the four meditations and the five super-knowledges, and came to have great power and influence.
Siirya the seer said to himself, “Now I have achieved the four meditations and the five super-knowledges, and these attendants of mine have done so also. What if I were now to endeavour to reach a further distinction?” And he resolved not to drink water which had not been given him, not even as much as could be held on a toothpick. But, monks, on one occasion Siirya the seer, through a lapse of mindfulness drank water from another seer’s jar when it was not given him. When he had drimk it, the memory came to him that he had made a vow never to drink water which had not been given him, not even so much as could be held on a toothpick. "And now, “said he,” here have I, through a lapse of mindfulness, drunk water from this seer’s jar when it was not given me. I am a thief, and hence I am guilty of wrong-doing. I committed a theft in drinking water from another’s jar when it was not given me.”
Then, miserable and dejected, he rose up from his seat and sat on the ground. The young brāhmans approached Surya the seer and greeted him. But, monks, Surya the seer said to them, “Young men, do not greet me.” They said to him, “Master, why should we not greet you?” Surya the seer replied, “I, young men, am a thief.” The young men asked, “Why or how, master?” Surya the seer replied, “I drank water from that young man’s jar when it was not given me.” The young men then said, “Lord and master, do not speak so. You are not a thief. The water which you drank was as much yours as it was ours. Have no mis-giving.” Surya the seer replied, “Young men, you know that I made a vow that I should never drink water which was not given me, not even as much as could be held on a toothpick. But now I have drunk water which was not first given me. I have become a thief. Impose on me the penalty due from a thief.” The young men said, “Master, we are not fit to impose a penalty on you. But there is your brother, King Candra. Go to him. He will impose a penalty on you.”
So Surya the seer went to the capital city of Mithila and to King Candra. And King Candra heard that his brother had come to Mithila. With an army of the four divisions he went to meet him. When he came to him, he alighted from his carriage and greeted him. But Surya the seer said to King Candra, “Your majesty, do not greet me any more.” When this had been spoken, King Candra said to Siirya the seer, “Why, my good man, should I not greet my elder brother, Siirya the seer, when I see him?”
Then, monks, Siirya the seer said to King Candra,
I am a thief, king, I drank another man’s water. So impose on me the penalty of a thief.
But, monks. King Candra replied to Surya the seer. “I grant you a pardon, my good man. The water which you drank was from your own domain, for my kingdom is your kingdom. Go where you wish and have no guilty feeling.”
Then Siirya the seer addressed King Candra in verse:
king, I cannot shake off this feeling of guilt. Well would it he were I punished with the punishment of a thief.
Then the son of King Candra of Videha, and the nephew of Surya, said to his father, “Sire, let a penalty be imposed on the seer so that he can shake off his guilty feeling. Let not the seer pine away with remorse.” King Candra reflected, “What kind of penalty can I impose on Surya the seer so that he may be rid of his feeling of guilt? “Then he had a grove of Asoka trees sprinkled and swept; had a high couch arranged there, solid and soft food brought and royal sweetmeats hung on the branches of the trees. He said to Siirya the seer,” Go, my good man, and sit down there in the grove of Asoka trees. For there you will find solid and soft food, and a couch arranged for you. There I give you leave to enjoy yourself in comfort “And King Candra kept Surya the seer in the grove of A^oka trees for six nights. When the six nights were past, King Candra reflected,” How can I rid Surya the seer of his feeling of guilt, and let him go? “And, he said to himself,” What now if I were to proclaim a general anmesty? “So, monks, on the seventh day King Candra proclaimed a general amnesty. And the counsellors said to Surya the seer,” Go, good sir, your punish-ment has been remitted. For King Candra has proclaimed a general amnesty.” Thus rid of his feeling of guilt he went once more to his hermitage.
The Exalted One said, " It may be, monks, that you will think at that time and on that occasion King Candra was somebody else. Prince Rahula here was then he. I was he who was then Surya the seer. Because Siirya the seer was confined in the A ^oka grove for six nights, as a maturing of that karma Prince Rahula’s stay in the womb was six years long.
Here ends the story of a former birth of Rahula the Fortunate.
King Suddhodana called the ^akyans together and said to them,” Gentlemen, if Prince Sarvarthasiddha had not left home and wandered, forth to the homeless lifeI he would now be a universal king, sovereign over many thousand kings, and you all would be his followers. But if he has now renounced his universal kingship, left his home in a ksatriyan family, wandered forth into the homeless life and awakened to the unsurpassed perfect enlightenment, and if he, a ksatriyan, has a following of brāhmans, then that would not be fitting.” The §akyans said, “Sire, ordain what is to be done.” King ^uddhodana said, “Let one young ksatriyan from each family leave home. Where there is only one son, he is not to go. Where there are two brothers, let one go, and where there are several brothers, still only one is to go. Cast votes as is generally the custom among the ^akyans when they send their young away to take up the religious life.” So they cast votes to select one man from each family as was generally the custom among the ^akyans. When King ^uddhodana had thus ordered that the Sakyan youths, one from each family, should leave home for the religious life, but that where there was only one son he should be exempted, such a selection of one son from each family resulted in five hundred young ^akyans going forth to the religious life.
Now Suddhodana had two sons, the Exalted One and Sundarananda. As the Exalted One had already left home, Sundarananda was excused. Suklodana’s sons were Ananda, Upadhana and Devadatta, Of these Devadatta went forth. Ananda also wanted to leave home but his mother Mrigi, a $akyan woman, would not let him. So he went to the country of Videha and lived there under a vow of silence. Sukrodana’s sons were Nandana and Nandika, and these went forth. Amritodana’s sons were Anuruddha, Mahanama and Bhattika. Mahanama asked Anuruddha,” Will you go forth, or will you think of your duty at home? “The meritorious Anuruddha asked him, ”What is the duty of one who goes on staying at home, and what is the duty of one who has gone forth to the religious life?”
(The meritorious Anuruddha, in the possession and enjoy-ment of the five strands of sensual pleasures, played \\ith the women at their dancing. At night when the sun had set one thousand lamps were lit for him. Once, in order to test whether he was befuddled or not, only nine hundred and ninety-nine were lit. But so clear was his sight that, when those nine hundred and ninety-nine lamps were lit, he was aware that all the lamps were not burning. And all the servants in attendance were amazed. "Ah! “said they,” how perfectly clear is the young man’s sight. For when the thousand lamps were short of one, he detected that the light was imperfect. ")
He then asked his elder brother Mahanama,” What is the duty of one who stays at home, and what is the duty of one who has gone forth to the religious life? “His brother replied to him and said,” He who stays at home must rise betimes to give morning greetings to the king and the ^akyan chieftains. He must look after their beloved ones, and make due offerings to the dead. He must supervise the people of the household, the female and male slaves and the servants. He must see to it that they get food and emoluments, and extra holiday pay on all holidays. He must see to it that the elephants, horses, goats, cows, sheep, chariots and carriages are looked after. He must see to it that land and property are carefully guarded. He must regularly inspect all the work that is being done. He must see to it that the fruits are brought in. He must see to it that the various crops are sown, enclosed and inspected. When the crops are ripe he must see to it that they are reaped at the right time, brought to the threshing-floors and winnowed. He must perform every household duty, both indoors and out of doors.”
Anuruddha then asked, “What is the duty of one who has gone forth to the religious life?” Mahanama replied, “In the mornings he must go in quest of^° alms. When he has properly made a meal with the food obtainedI whether it be coarse or fine, he must then control and calm and extinguish his own self.” Anuruddha said, “No house-holder’s life for me. You practise it. I will go forth to the religious life.”
Then the ^akyan young men to the number of five hundred, with great royal majesty and splendour, each according to his means, left home. Some rode on elephants with trappings of gold and hoofs like coral; others in golden palanquins studded with divers precious stones; others in golden chariots drawn by four horses, covered with a network of jewels, beflagged, merrily rattling along with sunshades and pennons raised aloft, and others rode on horses decorated with all sorts of adornments and covered with network of gold.
Now Devadatta set out riding in a high howdah on a well-adorned elephant covered with a network of gold. And as he rode out his diadem struck against the arch over the gateway. When the arch thus knocked down Devadatta’s diadem the huge crowd laughed loudly, and a diviner and an astrologer foretold of him that Prince Devadatta would not achieve the purpose for which he was leaving home. He would fail in his highest object, just as from the highest part of his person his diadem was knocked down by the arch over the gateway.
Thus then did those five hundred ^akyan young men, in great royal majesty and splendour, and accompanied by all kinds of dancers, minstrels, musicians and drummers,
leave the city of Kapilavastu and set out for the Banyan Grove. When they had proceeded in their conveyances as far as the ground allowed, they alighted. Then, accom-panied by several thouscind people, they approached the Exalted One, bowed their heads at his feet and stood to one side.
Now of these $akyan young men one was named Upali. He was a barber’s assistant, who had acquired the root of virtue under previous Buddhas, had retained the impressions of his former life, had broken his bonds, was not liable to rebirth, enjoyed Aryan states in his last existence and was master of the meditations and the super-knowledges. He had been sent to the Exalted One, by his mother, who said, “He will cut the hair of the Exalted One.” And the Exalted One agreed. So Upali cut the hair of the Exalted One. His mother asked the Exalted One, “Lord, does Upali cut hair satisfactorily?” The Exalted One replied, “Yes, but he comes rather too close to the Tathāgata.” She then said, “My boy, do not stand too close to the Exalted One.” It was then that Upali entered upon the first meditation.
Thereupon his mother asked the Exalted One again, “Lord, does my boy Upali cut hair satisfactorily?” The Exalted One replied, “Yes, the boy cuts hair satisfactorily, but he oils the razor too much,” So she said, “My boy, do not oil the razor too much.” And then he entered upon the second meditation.
Upali’s mother again asked the Exalted One, “Lord, does my boy Upali cut hair satisfactorily? “The Exalted One,” Yes, the boy Upali cuts hair satisfactorily, but his breathing annoys the Tathāgata. “So she said, “My boy, do not annoy the Exalted One with your breathing.” Then, having passed through the first and second meditations, he entered upon the third and fourth. The Exalted One said to the monks,” Take the razor from Upali’s hand so that it does not fall to the ground.” And the monks took the razor from Upali’s hand.
Then the Sakyan princes took off their clothes and trinkets, and threw them down before Upali, saying, “Let these be your possessions, Upali. As we are going forth to the religious life we have no need of them.” But Upali reflected, “These Sakyan princes have renounced their kingdoms, and given me their clothes and trinkets. They are going forth from home into the homeless state. Why should not I, too, though earning my living with the razor, go forth to the religious life? Yes, I will go forth. I shall not make any use of these discarded things.”
And Upali the barber went to the Exalted One, bowed at his feet and said to him, “Let the Lord admit me to the religious life. Let the Sugata ordain me.” The Exalted One pronounced over Upali the barber the formula of “Come, monk,” saying to him, “Come, Upali the barber, come, monk, and live the brahma-life under the Tathāgata.” When the formula of “Come, monk” had been pronounced over Upali by the Exalted One, every mark, badge, emblem and sign of the householder disappeared from his person, and he was seen to have three robes, a sumhhaka bowl, his hair in its natural state and his deportment established. In short, the admission and ordination of the venerable Upali were just like those of a monk who had been ordained a hundred years. So while the five hundred Sakyan princes were bidding farewell to their parents, friends, relatives and kindred.
Upali took up the religious life ahead of them all. Then the five hundred ^akyan princes went to the Exalted One, bowed at his feet, and each said to him, “Let the Lord admit me to the religious life. Let the Sugata ordain me.” And the Exalted One pronounced the formula of “Come, monks “over the five hundred princes, with the exception of Devadatta, saying,” Come, ^akyan princes, come, monks, live the brahma-life under the Tathāgata. “When the formula of” Come, monks,” had been pronounced by the Exalted One over them, every mark, badge, emblem and sign of the house-holder disappeared from their persons. They were seen to have three rol^es, sumbhaka bowls, their hair in its natural state, and their deportment established. In short the admission and ordination of the venerable five hundred Sakyan princes were just like those of monks who had been ordained a hundred years.
The Exalted One then addressed them, saying, “The monk Upali is senior to you. Therefore bow at his feet and stand in due order. He who will first bow at the feet of the Tathāgata and Upali and stand in due order, will become the next in seniorit3^“So all the hundreds of monks bowed at the feet of the Exalted One and Upali and stood in their proper order. This became known and the great crowd of people cried,” The Sakyans have overcome pride and anger; they have put down pride and arrogance.”
King Suddhodana, also, his retinue and the ^akyans bowed at the feet of Upali the monk. And the venerable Upali said, “Hail and welcome to King Suddhodana.” But the counsellors and attendants, seeing the venerable Upali address King Suddhodana by name, reflected, "How can it be that the lowly born Upali the barber uses the words ‘King Suddhodana’ in addressing him?” But King Suddho-dana said to those counsellors and attendants,” Gentlemen, do not speak of the Aryan Upali as a lowly bom man. For one thing there is a former birth of his, and for another there is now his royal power as a recluse. He must no more be said to be of lowly birth.”
The monks said to the Exalted One, “Behold, Lord, how the royal attendants at the Exalted One’s command bowed at the feet of the venerable Upah, lowly of birth though he was.” The Exalted One replied, “Monks, that was not the first time they did so.” The monks asked, “Lord, was there another occasion?” The Exalted One replied, “Yes, monks, there was.”
Once upon a time, monks, long ago, in the city of Benares in the province of Ka§i, two poor boys, carrying junket for food in their knapsacks, were going out to fetch wood when a Pratyekabuddha was coming in to beg for alms. He was graceful of deportment, both in approaching and in taking his leave, in looking forwards and backwards, in extending and withdrawing his hand, and in carrjdng his cloak, bowl and robe. He was like a Naga. He had accom-plished his task. His faculties and his mind were turned inwards. He was steadfast as one who had achieved harmony with dharma. He was mindful, self-possessed, composed and tranquil of heart; his faculties were under control and his gaze fixed. When the boys saw him they experienced a feeling of trust.
Then with their hearts full of trust they said to each other, "All we boys whose way of life is hard, who have no food nor home, are unfortunate, miserable, and wretched, and others like us, have not planted the roots of merit in the fields of merit provided by men such as this Pratyekabuddha. But all those who are rich, wealthy and opulent, like nobles and brāhmans in their great halls, and others who are fortunate and well-to-do, have planted roots of merit in men like this. What now if we were to put this junket in the bowl of this seer?”
And so they put the junket in the bowl of the Pratyeka-buddha. He accepted the alms from the boys and then flew away through the air like a king of swans. When the boys saw the Pratyekabuddha travelling through the air they were glad and said, “He whom we honoured by putting alms in his bowl was surely a great seer.” Then glad and joyful they made their vows. One said, “May I through this root of merit become a king, an anointed noble.” The other said, “May I through this root of merit be reborn in the family of a brāhman possessing great halls and become rich, wealthy and opulent.”
For not insignificant is an offering made with a trusting heart to a Tathāgata, a perfect Buddha, or even to disciples of the Buddhas.
Treasure heaps dwindle away; growth ends in decay.. Union in disunion ends and life in deaths
Then the two boys, when their time was up and karma worked out, died together in the city of Benares. One was reborn in a king’s family to the king’s chief wife. The other was reborn in the family of the king’s priest to the priest’s wife. The king’s wife and the priest’s wife were deHvered at the same time. Both children were boys. For both boys joyful birthday festivities were celebrated for seven days, and after the seven days were over the king’s son was given the name of Brahmadatta, and the priest’s son the name of Upaka. Competent nurses were appointed, and the king’s son and the priest’s son grew like lotuses. As has been said by the Exalted One:
The righteous grow like the banyan tree in fertile soil, hut the unrighteous wither like trees growing in the roadway.
Now when the boys had duly grown up and reached years of discretion, they were taught writing, reading, the arts, numeration, mnemonics, and reckoning with the fingers. Brahmadatta, the king’s son, also trained himself all the time in riding elephants and horses, in the use of bows and arrows, in running, leaping, racing and archery. And when his father died. Prince Brahmadatta was anointed king in Benares by the counsellors.
The young brāhman Upaka became infatuated with a young girl. Everywhere and at all times he languished for her, but she did not condescend to look at him. Then the festival of the full moon in the month Karttika was celebrated in Benares. And the young girl, being really in love with the young Upaka, came to him and said, “Young man, the festival of the full moon is here. Provide me with perfume and a garland that I may celebrate it joyfully.” When he heard the young girl saying this, the young man became glad and elated. “How lucky I am,” said he, “that the young girl has turned to me.”
Now the young brāhman Upaka had begged and obtained a penny from a man on the banks of the river Ganges. And he had stowed it away safely there. So now, in order to retrieve the penny, he went in the heat of a cloudless noon to the banks of the Ganges, blithely singing sweet songs like a fairy.
And, monks. King Brahmadatta from an upper balcony of his palace saw the young brāhman Upaka going out of the city in the cloudless noon singing with a sweet voice. On seeing him he fell in love with the young man. As has been said by the Exalted One:
By living together in the past and by kindness in the present, love is born as surely as the lotus is born in water. When love enters the mind and the heart is glad the under-standing man will be assured and say “This woman lived with me in the past.”
So, at the mere sight of the young brāhman Upaka, King Brahmadatta was filled with love for him. He sent messengers, saying to them “Go, men, and bring the young brāhman Upaka who is going out of the city singing.” And the mess-engers went and said to him, “Come, young man, the king summons you.” The king’s men brought him into the presence of the king. “Sire,” said they, “the young brahmaji has been brought.”
Then King Brahmadatta addressed the young brāhman Upaka in verse:
It is high noon, the earth is like hot embers. But you sing your songs and the heat does not burn you.
A hove the sun is blazing, below, the sands, but you blithely and happily sing your songs.
But, monks, the young brāhman Upaka repHed to King Brahmadatta in verse:
It is not the heat that burns me, but desires. " It is tliese sundry wants that burn one, king, not the Jieat.
A trifling thing indeed is the heat that burns my frame. It is various tasks to be done that burn one, and not the heat.
King Brahmadatta addressed the young brāhman Upaka in verse:
What causes this agitation, by what heat is this tormented body of yours burnt? This I bid you tell me.
Then, monks, the young brāhman Upaka replied to King Brahmadatta in verse:
Sire, I am in love with a $Udra woman, a water-carrying slave, vanquisher of the foe. I am wholly hers;^ my body is afire with love for her.
Then, monks, King Brahmadatta said to the young brāhman Upaka, "Where are you going, young man?” And Upaka replied in verse:
There’s a penny I got by begging and I have it safely hidden on the banks of the Ganges, to the east of the city, I am going out to fetch it.
But, monks, King Brahmadatta said to the young brāhman Upaka “Wait here a while, young man. You shall go presently when it is cool.” The young brāhman Upaka, however, replied to King Brahmadatta in verse:
The things he wants are beyond him who stands still. They even run away from him who runs after them by riding in a carriage. Your majesty, I’m bent to go after that penny.
King Brahmadatta replied to the young brāhman Upaka in verse:
/I what you want is a penny, I’ll give you one. Do what you want to do with the penny. Only, young man, do not travel in this heat.
The young brāhman Upaka said, “If his majesty will give me a penny, that will make it two. With these two pennies my poor woman will be happy and will be able to celebrate the festival without difficulty.” And he spoke to King Brahmadatta in verse:
If your majesty gives me a penny, that will make it two. With these two pennies my poor woman will be happy.
The king said, “I will give you two pennies, only don’t go and get baked in this heat.”
King Brahmadatta spoke to the young brāhman Upaka in verse:
If what you want are pennies, I’ll give you two. Do what you want to do with the pennies; only, young man, do not travel in this heat.
Upaka said,” These two pennies will make it three, and we shall have a party, and my poor woman will have a merry festival.”
Your two pennies, sir, will make it three. With these three pennies my poor woman will be happy.
King Brahmadatta said to the young brāhman Upaka, “Young man, do not travel in this heat. I will give you the three pennies.”
/I you are in need of pennies, I will give you still more. Do what you want to do with the pennies; only, young man, do not travel in this heat.
The young brāhman said, “Your majesty, these three pennies will make it four, and we shall have a still bigger party. And so I shall have a merry time at the festival with my poor woman.”
Your three pennies, sir, will make it four. With these four pennies my poor woman will he delighted.
In this manner King Brahmadatta went on to offer a hundred thousand pennies to the young brāhman Upaka, but the latter would not give up his own penny. Even when he was offered half as much again he would not forego that penny.
Then King Brahmadatta offered the young brāhman Upaka half his kingdom, half his harem, half his treasury and granary, and half his counsellors and army officers. So they both ruled the kingdom jointly, and both administered its affairs. The young brāhman Upaka, being endowed with the five strands of sensual desires, enjoyed, delighted and amused himself.
Now King Brahmadatta had exceeding great trust in the young brāhman Upaka, and wherever he went he used to lie down with his head on the young man’s bosom. But once it happened that while King Brahmadatta was lying down, this thought occurred to Upaka. “How,” thought he, “can there be two kings in one kingdom? What now if I were to kill King Brahmadatta and thus become sole king myself? “But he thought again;”It would not be right for me nor seemly to be ungrateful to King Brahmadatta who has been so kind to me. “A second and a third time he thought,” Nor is it right nor seemly that there should be two kings in one kingdom. Let me then kill King Brahmadatta and become myself the sole king of Kasi.” But again a second and a third time he thought:”It would not be right for me nor seemly to be ungrateful to King Brahmadatta who has been so kind to me.”
And so he went away crying avidha! avidhal There-upon King Brahmadatta woke up and said to him, “Upaka, did you shout out avidha! avidha?“Upaka replied, “Yes, because the thought was in me to kill King Brahmadatta and become myself the sole king of Kasi.” But King Brahma-datta would not believe him. Upaka said, “Sire, it was so as I have said.” Then King Brahmadatta addressed the young brāhman Upaka in verse:
Little by little, young man, I gave you all you asked, even to half my kingdom. But as you won’t forgo your penny, how can there he an end?
The young brāhman Upaka replied:
In this world there is no end to endless craving. I will go forth to the religious life. I have no delight in ruling.
I have had enough of these many desires with which even a fool would not be satisfied. I have had enough of all desires. I will go forth to the religious life.
desire, I know thy root; thou art born of the wish. I will no more wish for thee; then wilt thou not survive.
A fool will not be satisfied with few desires nor even with many. When he has abandoned all desires he will under-stand as one who awakes from sleep.
I wish for a gift, but these desires overwhelm me. When the wish is stifled, then the desires no longer survive. Seeing then, that the fruit of desire is this, I will not desire either a son, cattle, or wealth.
Then the young brāhman Upaka said to King Brahmadatta, “Sire, allow me to go forth to the religious life.” The king replied, “Do not go forth, but let us rule jointly.” Upaka said, “No, your majesty, to rule is nothing to me. Allow me to go forth.” King Brahmadatta then gave him permission, saying, “Since it is your wish, go forth.”
Now at that time in the north of Ka^i a potter, who was a recluse and a seer possessing the five super-knowledges, had his hermitage. And the young brāhman Upaka went to this hermitage and became a recluse with the potter. By living in constant application of vigilance, endeavour, effort and exertion he attained the four meditations, and became a seer of great magic and power. While sitting cross-legged in the hermitage he could touch the moon and sun with his hand. He had control over his body, even to the extent of being able to fly up to heaven.
But King Brahmadatta in his envy of the young brāhman Upaka was continually reciting the following verse:
That is the great fruit of a little thing. Great profit has Upaka gained. Great is the well-won gain of the young brāhman who has become a recluse and forgone the delight of sensual pleasures.
King Brahmadatta’s women heard him reciting this verse again and again, but they did not understand its meaning. Now King Brahmadatta had a barber named Gangapala, who enjoyed his confidence and entered the women’s quarters to carry out his duties whenever he Hked.
Once King Brahmadatta said to him, “Gangapala, trim my hair and beard.” When he had said this he fell asleep and his hair and beard were trimmed as he lay down. Then the king woke up and said, “Gangapala, come and trim my hair and beard.” Gangapala replied, “Sire, your hair and beard were trimmed while you were lying down.” And Gangapala fetched a looking-glass, brought it to King Brahma-datta and said, “Let his majesty take a look.” When the king saw his hair and beard in the looking-glass he was pleased with his barber Gangapala, and he said “Gangapala, I am satisfied and pleased with your handiwork. I offer you the boon of a village. Choose whatever village you wish.”
Gangapala replied,” When I have taken advice, then I shall accept the boon of a village from your majesty.”
Then Gangapala spoke to King Brahmadatta’s women,
saying, " To-day, I gave satisfaction to King Brahmadatta
with my handiwork. He offered me the boon of a village and
I intend to choose one. “ But the women replied,” Refuse
the boon of a village. The king is continually reciting this verse:
That is the great fruit of a little thing. Great profit has Upaka
gained. Great is the well-won gain of the young brāhman who
has become a recluse and forgone the delight of sensual pleasures.
“And we do not know the meaning of it. Therefore go and tell King Brahmadatta, ‘Sire, I do not want the boon of a village. But with regard to the verse your majesty is continually recit-ing, I pray your majesty that you tell me the meaning of it,’” So Gangapala went to King Brahmadatta and said to him,’ “Sire, I do not want the boon of a village. But with regard to the verse your majesty is continually reciting, I pray your maj-esty that you tell me the meaning of it. Let this be my boon.”
The king replied and said ” The young brāhman Upaka re-nounced his half of the kingdom when he saw the peril of the plea-sures of sense, and went forth to the religious life. And now he has acquired the five super-knowledges and become a powerful seer, while I slothfully enjoy the pleasures of sense. So out of envy for the young brāhman Upaka I am continually reciting that verse.”
Then Gajigapala, on hearing the king, went into the harem, and said to the women,” Do not worry about this, the king will not go forth to the religious life. It is because of his envy of the young brāhman Upaka that he is continually reciting that verse. “The women then, glad, happy and elated made a great heap of gold, money, clothes and jewels, and said to Gangapala,” Let this be your reward. “But Ganga-pala said to himself,” Now the young brāhman Upaka, though he was rich and wealthy, left home and went forth to the religious life. Why should I, too, not do so? Let me then go forth. Why should I care what other people think? “And to the women he said,” I want none of your gold and money, for I, too, am going forth to the religious life.”
He then went to King Brahmadatta and said to him, “Sire, allow me to go forth. “The king said,” Under whom will you live the religious life? “He replied, “Under the seer Upaka.” The king said,”I give you permission. Go forth.”
Gangapala then went to Upaka’s hermitage and took up the religious life. By living in constant application of vigilance, endeavour, effort and exertion, he achieved the five super-knowledges, and became a seer who could touch the moon and sun. And, monks. King Brahmadatta heard that all the three seers had come to possess the five super-knowledges and were seers of great magic and power. There arose in him the desire to see those seers, and he spoke to his coun-sellors and attendants, saying, “Let us go to the hermitage to visit these seers, the potter who became a recluse, Upaka and Gangapala. All three seers have achieved the four meditations and attained the five super-knowledges, and have great magic and power. It is time to go to visit and do homage to such worthy men.” The counsellors and attendants replied, “Let not your majesty go to them, but let them rather be brought here.” Then Gangapala went into the Mango Park of King Brahmadatta. He hung up his barber’s instruments there and went forth to the religious life. A certain counsellor, thereupon, addressed King Brahmadatta in verse:
This Mango Park belongs to glorious King Brahmadatta, yet here a barber who has turned religious has hung up his razor and his tools.]
“Your majesty should not go into the presence of men of mean birth. Rather should they be made to come into your majesty’s presence.” But the king replied, “It is not dharma that worthy men should be ordered to come to visit the king. It is we who ought to go to visit the seers.”
So King Brahmadatta escorted by princes and counsellors set out to go to the seers. Gangapala the seer came to meet King Brahmadatta and said to him, “Welcome, King Brahma-datta. Let King Brahmadatta sit down. “But the coun-sellors and attendants of King Brahmadatta scolded Ganga-pala, and scared him stiff. ” Why “ said they,” do you, Gangapala, a man of mean birth address King Brahma-datta by name?” King Brahmadatta, however, replied to the counsellors in verse:
Say nothing against Gangapala who is trained in the silent ways of sages. He has crossed the ocean flood, and they who have crossed this are rid of passion.
Through penance they have left their sins behind. Through penance they dispel the darkness. Through penance Gangapdla has risen above his birth, and now calls on Brahmadatta by name.
Behold what the fruit of forbearance and gentleness even in this present life is. On earth and in heaven the religious life is worthy of the praise of devas and men.
Then King Brahmadatta and his counsellors and attendants bowed at the feet of these seers and sat down on one side.
Now she who was the wife of Gangapala when he was a layman remained devoted to him, and not even in thought did she desire another man. But, in order to test her, Ganga-pala came to her disguised as a deva, and carrying a golden vessel, and he tried to seduce her. “Take this golden vessel, “said he,” and have your pleasure with me. “But she replied, "No, for I am devoted to my husband. “ Although rebuffed that day, the deva came another day carrying a silver vessel, and said,” Take this silver vessel and have your pleasure with me. “But she replied,” No, for I am devoted to my husband. “Rebuffed that day again, he came on yet another day carrying a bronze vessel, and said to her,” Take this bronze vessel and have your pleasure with me.” And then the woman addressed the deva in verse:
A man draws a woman by offering her more and more wealth so that she does his will. But it is otherwise among the devaSyfor here are you, rejected for offering less and less.
The deva replied to the woman in verse:
In this world of men the beautiful woman is doomed to lose her age and her beauty. You should profit by your beauty, for already you are fading, already you are getting older.
The Exalted One said, “It may be again, monks, that you will think that at that time and on that occasion the seer named Upaka was somebody else. You must not think so. And why? I was then the seer named Upaka. Nor was King Brahmadatta somebody else. Suddhodana here was then the king of Ka§i named Brahmadatta. Nor, monks, was the barber named Gangapala who took up the religious life of a seer any other than Upali, Then, too, lowly of birth though he was, the royal attendants by my orders bowed at his feet, just as now they have bowed at this barber’s feet.”
Here ends the Jataka of Upali and Gangapala.
The monks said to the Exalted One, “Behold, Lord, how, when the Exalted One went forth to the religious life, he was accompanied by a large multitude of people. “The Exalted One said,” That was not the first time, monks, that a large multitude of people went with me when I went forth to the religious life. “The monks asked,”Was there another occasion, Lord? “The Exalted One replied,” Yes, monks.”
“Once upon a time, monks, long ago there was a king named Disampati,” said he, and he went on to expound the Mahdgovindtya sūtra.
The Exalted One, the perfect Buddha having attained the end he had set himself, was staying at Rājagṛiha, on Mount Griddhakiita, and teaching devas and men. He was honoured, revered, esteemed, worshipped and adored — the description of the occasion is to be supplied up to — and he abode in those states in which exalted Buddhas desire to abide. Now when the night was far spent, Panca^ikha, one of the Gandharvas, whose exceeding beauty irradiated the whole of Mount Griddhakuta, came to the Exalted One, bowed at his feet and stood to one side. And as he thus stood to one side, he said to the Exalted One,” Lord, I would tell to the Exalted One, I would make known to the Exalted One, what I heard and learned from the devas of Trayastrirn^a, from Sakra, lord of devas, and from Great Brahma, as they sat and conversed in the devas’ Hall of Good Counsel.”
When this had been spoken, the Exalted One said to Paiica^ikha, the Gandharva, “Tell me, Panca^ikha, make known to me, Paiica^ikha, what you heard and learned from the devas of Trayastrirnsa, ^akra, lord of devas, and Great Brahma as they conversed.”
Then Pafica^ikha the Gandharva said to the Exalted One:
Once upon a time. Lord, the devas of Trayastrirnsa, Śakra, lord of devas, and Great Brahma, were sitting gathered to-gether in the Hall of Good Counsel on some business of the devas. And, Lord, there were some devas who had been reborn there later than the rest, but who excelled them in the five deva attributes of length of Hfe, power, glory, honour and retinue. Then, Lord, some devas spoke and said, “Friends, now look at these devas who were reborn here later, but excel those born here before them in length of life, power, glory, honour and retinue.” Whereupon some other devas said, “Verily, friends, these are disciples of the Exalted One. They lived the brahma-life, and at death and on the dissolution of the body they were reborn in heaven among the devas of Trayastrirnsa. And though reborn here later, they greatly excel those reborn as devas before them in the five deva attributes of length of life, power, glory, honour and retinue.”
Then, Lord, some others again of the devas said,” Friends, would that four Tathāgatas, Arhans, perfect Buddhas arose in the world and taught dharma. It would be for the welfare of devas and men. The hosts of the Asuras would wane; the hosts of the devas would wax.”
But then. Lord, some other devas said, “It is impossible, friends, that four Tathāgatas, Arhans, perfect Buddhas should arise in the world. But, friends, would that three Tathāgatas, Arhans, perfect Buddhas, arose in the world and taught dharma. It would be for the welfare of devas and men. The hosts of the Asuras would wane; the hosts of the devas would wax.”
But then again. Lord, some other devas said, "It is im-possible, friends, that three Tathāgatas, Arhans, perfect Buddhas should arise in the world. But, friends, would that two Tathāgatas, Arhans, perfect Buddhas arose in the world and taught dharma. It would be for the welfare of devas and men. The hosts of the Asuras would wane; the hosts of the devas would wax.”
When this had been said. Lord, Sakra, sovereign of devas, spoke to the devas of Trayastrirnsa, and said, “But this, too, friends, is impossible and inopportune, that at one and the same time two Tathāgatas, Arhans, perfect Buddhas should appear in the world and teach dharma.” Then were the devas of Trayastrirnsa glad, thrilled, elated, joyful and pleased. And when Śakra, lord of the devas of Trayastrirnsa, saw that the devas were glad, thrilled, elated, joyful and pleased, he said, “If, friends, you were to hear the eight wonderful and marvellous truths about the Exalted One, Arhan, perfect Buddha, you would be still more glad, thrilled, elated, joyful and pleased.”
When this had been spoken. Lord, the devas of Trayastrirnsa said to Sakra their sovereign, “Lord Kausika, we should like you to proclaim the eight wonderful and marvellous truths about the Exalted One, Arhan, and perfect Buddha.”
men, abodes unknown to men, and most fitting for seclu-sion. There he dwells by himself aloof from the crowd, all alone, giving himself to concentration. A master so intent on concentration, friends, I do not see arisen in the world, whether I survey the past, present or future, other than this Exalted One, Arhan and perfect Buddha.
“Again, friends, the Exalted One, Arhan and perfect Buddha gets choice solid and soft food of proper and exquisite flavour, and he makes his meals thereof. But he eats without indulgence and wantonness, being aware of the peril in pleasures of sense, knowing the way of escape, and being free of intoxication. A master, friends, who eats his food so free from self-indulgence, I do not see arisen in the world, whether I survey the past, present or future, other than this Exalted One, Arhan and perfect Buddha.
“Again, friends, it is out of his knowledge that the Exalted One, Arhan and perfect Buddha teaches the dharma and the discipline, not out of ignorance. And, friends, a master so possessed of the method of teaching dharma I do not see arisen in the world, whether I survey the past, present or future, other than this Exalted One, Arhan and perfect Buddha.
“This Exalted One, Arhan and perfect Buddha, friends, has crossed the sea of doubt, is rid of perplexity, and has won assurance in good states. A master, friends, who has so passed beyond doubt I do not see arisen in the world, whether I survey the past, present or future, other than this Exalted One, Arhan and perfect Buddha.
“Again, friends, the nirvana and the Way leading to nirvana as taught by this Exalted One, Arhan and perfect Buddha run together one into the other. Just as, friends, the waters of the Ganges and the Jumna flow one into the other and run together into the great ocean, so do the nirvana and the Way leading to nirvana as taught by this Exalted One, Arhan and perfect Buddha flow together. A master, friends, with such a well-taught and well-revealed nirvana and Way lead-ing to nirvana I do not see arisen in the world, whether I survey the past, present or future, other than this Exalted One, Arhan and perfect Buddha.”
When this had been said. Lord, the devas of Trayastrim^a were still more glad and thrilled, elated and joyful, pleased and happy. And they said to ^akra, sovereign of devas, “Therefore, friend Kau^ika, we should like you to proclaim again the eight wonderful and marvellous truths about the Exalted One, Arhan and perfect Buddha. So Śakra, lord of devas, proclaimed over again the eight wonderful and mar-vellous truths about the Exalted One.”Well then, again, friends, “said he,” whenever the Exalted One, Arhan and perfect Buddha appears in the world, the hosts of the Asurais wane; the hosts of the devas wax. A master, friends, who has so wrought for the welfare and happiness of the multitude, I do not see arisen in the world, whether I survey the past, present or future, other than this Exalted One, Arhan and perfect Buddha. " And he continued as before as far as
“Again, friends, the nirvana and the Way leading to nirvana as taught by this Exalted One and perfect Buddha run together one into the other. Just as, friends, the waters of the Ganges and the Jumna run into each other and flow on together into the great ocean, so do the nirvana and the Way leading to nirvana as taught by this Exalted One, Arhan and perfect Buddha flow together. And, friends, a master who has so devoted himself to preaching a well-taught and well-revealed truth about nirvana, I do not see arisen in the world, whether I survey the past, present or future, other than this Exalted One, Arhan and perfect Buddha.”
When he had so spoken, the devas of Trayastrim^a were still more thrilled, elated, joyful, pleased and happy.
Then, Lord, when Great Brahma saw that the devas of Trāyastriṃśa were still more thrilled, elated, pleased and happy, he said to Śakra, lord of devas,” Therefore, friend Kau^ika, we would like you to proclaim the eight wonderful and marvellous truths about this Exalted One, Arhan and perfect Buddha.” So Śakra, lord of devas, pro-claimed the eight, wonderful and marvellous truths about the Exalted One. “When, friends,” said he, “the Exalted One, Arhan and perfect Buddha arises in the world, the hosts of the Asuras wane; the hosts of the devas wax. And, friends, a master who has so wrought for the welfare and happiness of the multitude I do not see arisen in the world, whether I survey the past, present or future, other than this Tathāgata, Arhan and perfect Buddha.” And he continued as far as “And, friends, the nirvana and the Way leading to nirvana as taught by this Exalted One, Arhan and perfect Buddha nm together one into the other. Just as, friends, the waters of the Ganges and the Jumna run one into the other and flow on together to the great ocean, so do the nirvana and the Way leading to nirvana as taught by this Exalted One, Arhan and perfect Buddha flow together. And, friends, a master who has so devoted himself to preaching his well-taught and well-revealed truth about nirvana, I do not see arisen in the world, whether I survey the past, present or future, other than this Exalted One, Arhan and perfect Buddha.”
When this had been said, the devas of Trāyastriṃśa were still more thrilled, elated, pleased and happy.
Then, Lord, when Great Brahma saw that the devas of Trāyastriṃśa were still more thrilled, elated, pleased and happy, he addressed them in verses:
Verily the devas of Trāyastriṃśa together with Sakra rejoice. They adore the Tathāgata and the ivell-heing that dharma brings.
Thus then did the devas rejoice and become pleased and happy. Then, Lord, when Great Brahma saw that the devas of Trāyastriṃśa were still more thrilled, joyful, pleased and happy, he said to them,” If, friends, you had listened in faith to the ancient instruction of the Exalted One, Arhan and perfect Buddha, you would be even still more thrilled, elated, joyful, pleased and happy.”
When this had been said, Lord, the devas of Trayastrirn^a said to Great Brahma, “Therefore, O Great Brahma, we would like you to proclaim how ancient the great instruction of the Exalted One, Arhan and perfect Buddha is.” And then Great Brahma revealed how ancient the great instruction of the Exalted One was.
Once upon a time, honoured sirs, said he, long ago, there was a king named Disampati. Now King Di^ampati’s priest and tutor was a brāhman named Govinda, who was intelligent, clever and prudent in all affairs. Again, honoured sirs. King Disampati had a son named Renu, who was beloved and popular, and intelligent, clever and prudent in all affairs. The brāhman Govinda, too, had a son named Jyotipala. He was an only son, beloved and popular, and intelligent, clever and prudent in all affairs.
Now, honoured sirs, after the lapse of a long time, the brāhman Govinda died. And when Govinda the brāhman died, King Disampati mourned for him, pined, wept, cried, beat his breast and was beside himself with grief. "Alas! “said he,” just when I had entirely entrusted all my affairs to Govinda, and when in the possession and endowment of the five strands of sensual desires, I was amusing, enjoying and diverting myself, Govinda the brāhman died.”
Prince Renu heard that King Disampati was mourn-ing, pining, weeping, beating his breast, crying and beside himself with grief for the death of Govinda the brāhman. And he went to King Disampati and said to him,” Your majesty, do not mourn, nor pine, nor weep, nor beat your breast, nor cry, nor be beside yourself with grief. And why do I say this? Because, your majesty, the brāhman Govinda had a young son named Jyotipala, who is beloved and popular, intelligent, clever and prudent in all things, in fact, more intelligent, more clever and more accomplished than his father. All that his father knew was secretly learnt by heart by the young Jyotipala. Therefore, let your majesty appoint him to his father’s place, that is to the chaplaincy and stewardship.”
Then, honoured sirs. King Disampati summoned a certain man and said to him, “Go, my good man, to the young brāhman Jyotipala and say to him,” King Disampati sum-mons the honourable Jyotipala. Let the honourable Jyotipala repair to where King Disampati is. “On hearing this the man replied,” So be it, sire, “and went to the young brāhman Jyotipala and said to him,” King Disampati summons the honourable Jyotipala. Let the honourable Jyotipala go to King Disampati now that the brāhman Govinda is dead. ““So be it, sir,” said the young brāhman Jyotipala in obedience to the man. And he went to King Disampati, and, having exchanged courteous and polite greetings with him , he sat down to one side.
And while the young brāhman Jyotipala thus sat down to one side. King Disampati said to him, “Let the honourable Jyotipala advise me; let the honourable Jyotipala administer for me. Let him not refuse to advise me and to administer for me. Here and now do I appoint Jyotipala to his father’s place, namely, the chaplaincy and the stewardship.”
Thus, honoured sirs, the young brāhman Jyotipala was established in his father’s place, namely, the chaplaincy and the stewardship. Whatever task his father had performed, that did the young Jyotipala perform. Whatever works his father had accomplishedI those did the young Jyotipala accomplish. Whatever affairs his father had administered, those did the young Jyotipala administer. Whatever pro-jects his father had accomplished, those did the young Jyotipala accomplish. This became known, and the brah-mans and householders, townsmen and countrymen said,” The young brāhman Jyotipala is a Steward; Jyotipala is a Great Steward. " So the young Jyotipala became known as Govinda and Mahā-Govinda. Thus did the name first become current.
Then, honoured sirs, the brāhman Mahā-Govinda approached the nobles and said to them, " Honoured sirs, go to Prince Renu and say to him, ‘When our lord Renu is happy, then are we, too, happy. When our lord Renu is unhappy, then are we, too, unhappy. Now, lord Renu, King Di^ampati is old, aged, full of years, past his prime and near the term of his life. It is inevitable, lord Renu, that life should end in death. Now if, when King Di^ampati is gone, the king-makers will anoint our lord Renu king, he will be able to share the sovereignty with us.’
When this had been said, the lord Prince Renu replied to the six nobles, “If, gentlemen, the king-makers will anoint me king when King Di^ampati is dead, I will share the sovereignty with you. For who should prosper in my realm other than you?”
Then, honoured sirs, after the lapse of a long time King Di^ampati died. And the king-makers went to Prince Renu and said to him, “Prince, you have ascended the throne. We will anoint you king.” Prince Renu replied to the king-makers, “Let it be then as you wish, gentlemen.”
When anointed king Prince Renu, in the possession and endowment of the five strands of sensual desires, amused, enjoyed and diverted himself. Then, honoured sirs, the brāhman Mahā-Govinda went to the six nobles and said to them,” Behold, gentlemen, King Renu has been anointed king. And now, in the possession and endowment of the six strands of sensual desires, he is amusing, enjoying and divert-ing himself. But, gentlemen, these pleasures, of sense are intoxicating. Go then to King Renu and say to him, ‘Does our lord Renu remember his promise?’” “So be it, lord,” said they in obedience to the brāhman Mahā-Govinda. They went to King Renu and said to him, ” Does our lord Renu remember his promise?”
When this had been said, honoured sirs, King Renu replied to the six nobles, “Yes, gentlemen, I do remember my promise. But who now will be able to divide this great earth into seven parts?” The six nobles replied to King Renu, “Who, lord Renu, is more intelligent and accomplished than the lord Mahā-Govinda? He will divide this great earth into seven parts.”
Then King Renu summoned a man and said to him, “Go, my good man, to the brāhman Mahā-Govinda, and say to him, ‘King Renu summons the lord Mahā-Govinda’.” “So be it, your majesty, “replied the man in obedience to King Renu, and he went to the brāhman Mahā-Govinda and said to him,” King Renu summons the lord Mahā-Govinda. Let the lord Mahā-Govinda go to King Renu. “"So be it,” said the brāhman Mahā-Govinda in obedience to the man, and he went to King Renu. Having exchanged courteous and polite greetings with him he sat down to one side. And when he had thus sat down to one side the brāhman Mahā-Govinda said to King Renu, “Lord, this great earth is a wide expanse of seven kingdoms.”
To the south it was in seven parts each shaped like a waggon’s mouths The very centre belonged to King Renu. Then came Dantapura of the Kalingas, and Potana of the Asmakas, Mdhismati of the Avantis, and Roruka of the Sovtras; Mithild of the Videhas, Campa of the Angas, did he map out, and Benares of the Kdiis. All this was mapped out by Govinda.
Then, honoured sirs, Govinda the brāhman established the six nobles each in his own kingdom.
The six kings had not been long anointed when they hastily assembled, went to the brāhman Mahā-Govinda and said to him, “Let our lord Mahā-Govinda advise us. Let our lord Mahā-Govinda administer for us. As our lord Mahā-Govinda administered all the affairs of King Renu, so let him administer all the affairs of these six kingdoms,” And so from that time the brāhman Mahā-Govinda administered all the affairs of the seven kingdoms. And he taught seven hundred thousand brāhmans and seven hundred young householders to recite the mantras, saying to them, “Repeat after me.”
All this became known, and brāhmans and laymen, towns-men and countrymen came to recognise that the brāhman Govinda was a man of great parts. “The Aryan Mahā-Govinda,” said they, “beholds Great Brahma with his own eyes. It is after deliberating and taking counsel with Great Brahma that he administers all his affairs.”
Then, honoured sirs, the brāhman Mahā-Govinda heard that the brāhmans and laymen, townsmen and countrymen were regarding the Aryan Mahā-Govinda as a man of great parts and believed that he was seeing Great Brahma with his own eyes and that it was by deliberating with Great Brahma that he administered all affairs. So he said, “I do not see Great Brahma with my own eyes, nor do I deliberate and consult with Great Brahma when I administer affairs. It is not well nor seemly that I should accept this false and fictitious praise. Now I have heard teachers of the old things, men advanced in years, old, aged, venerable and at the end of their term of life, say that Great Brahma comes within the vision of the man who for the four rainy months meditates in solitude the meditation of pity, and that whatever that man sets his heart on is granted him in answer to his prayer. Let me now then for the four rainy months meditate the meditation of pity in solitude, if, that is, my lord Renu allows me.”
King Renu said to Mahā-Govinda, "Let it be then, O Mahā-Govinda, as you wish.”
Then, honoured sirs, Mahā-Govinda meditated the meditation of pity in solitude for the four rainy months. And when the four rainy months were over, on the fast-dayI on the fourteenth of the month Pausa, he washed his head and put on white and clean garments. His body bathed, he lit a fire on the flag-stone which was close by between the altar and the sacred fire and which was smeared with melted butter. He then sat down in” the house of the faithful “with his face to the north.”
Then, honoured sirs, before long there appeared a great radiance in the northern quarter. And Mahā-Govinda saw it, and on seeing this wonder and marvel he trembled all over, and the hair on his body bristled, because, of a truth, he was seeing what he had never seen before. Then in no long a time Great Brahma came through the air from the north and stood above the brāhman Mahā-Govinda. And Mahā-Govinda looking up saw Great Brahma standing over him in the air. When he had seen this he held out his joined hands towards Great Brahma and addressed him in a verse:
Whether, Lord, thou art Power, Glory, or Light, we, knowing thee not, ask that we may know.
When this had been said, honoured sirs, Great Brahma replied to the brāhman Mahā-Govinda in a verse:
In Brahma’s world they know me as the Eternal Youth. So do the devas know me. So do you, Govinda, know me.
The brāhman Mahā-Govinda said to Great Brahma in a verse:
A seat, water for the feet, sweet cakes and also drink, accept from me, Brahma. To thee the best I bring.
Great Brahma repHed to the brāhman Mahā-Govinda in a verse:
I accept the seat, the water for the feet, the sweet cakes, and the drink, Govinda. Bring me the best.
The brāhman Mahā-Govinda said to Great Brahma in verse:
Whether it be for my weal in this life or for my happiness in the world beyond, I would fain get leave to ask the question that is in my mind.
Great Brahma repHed to the brāhman Mahā-Govinda in verse:
Whether it be for your weal in this life or for your happi-ness in the world beyond, I grant you leave to ask the question that is in your mind.
And then, honoured sirs, the brāhman Mahā-Govinda reflected: “I have been offered by Great Brahma the boon of an answer to my question. What then shall I ask Great Brahma? Shall I consider what is profitable for this world or what is profitable for the world beyond? But I know that what is profitable for this world concerns the five strands of sensual desires. Let me then ask Great Brahma a question concerning what is profitable for the world beyond.”
So, honoured sirs, the brāhman Mahā-Govinda asked Great
Brahma a question about what is profitable for the world beyond.
I ask Great Brahma, the Eternal Youth, I that doubt
ask thee that doubtest not concerning acts of worship. How acting, what performing, and what course pursuing can a mortal man attain Brahma’s immortal ivorld?
Great Brahma replied to the brāhman Mahā-Govinda in a verse:
He among men who abandons thought of “me,” is intent of mind, compassionate and aloof, is free frofn reeking odours and innocent of fornication, he, brāhman, though a mortal, attains the immortal world of Brahma.
Then, honoured sirs, the brāhman Mahā-Govinda said to Great Brahma,” I know what my lord Great Brahma means when he talks of abandoning thoughts of ‘me’. It means that a man goes forth from home into the homeless state, renouncing his property, whether it be small or large, and leaving his family circle, whether it be small or large. And whether he comes from a high or low family, he sheds every mark of the householder, takes his cloak, bowl and robe, trains himself in the rules of morality, acquires purity in act and speech and lives the pure life. This I know is my lord Great Brahma’s meaning when he talks of abandoning thoughts of ‘me’.
“I know also what my lord Great Brahma means by ‘intentness’. It is that a man, by suppressing applied and sustained thought through his mind becoming inwardly calm and intent, enters and abides in the first meditation, which is born of solitude and is full of joy and ease. This I know is what my lord Great Brahma means when he talks of being intent.
“I know also what my lord Great Brahma means by ‘aloof’ and ‘compassionate’. It is that a man abides pervading one quarter of the world with thoughts of compassion, abundant, lofty, single, infinite, free from hatred and ill-will, and so with the second quarter, the third and the fourth, up and down, across, everywhere, the whole wide world. This I know is my lord Great Brahma’s meaning when he talks of ‘aloof’ and ‘compassionate’.
” But I do not know what my lord Great Brahma means when he talks of ‘being free of reeking odours’.”
Brahma, what are these reeking odours among men? I do not understand this. Tell me, Mighty One. What is it by which men are cloaked and enveloped, doomed to the ways of woe in hell, and shut out from Brahma’s world?
Great Brahma replied to the brāhman Mahā-Govinda in a verse:
Anger and lies and doubt, meanness, overweening con-ceit and envy, jealousy, hate and words of wrath against others. These, brāhman, " are the reeking odours whereby men are cloaked and enveloped, doomed to ways of woe in hell and shut out from Brahma’s world.
Then the lord Mahā-Govinda said to Great Brahma, “Now I know what my lord Great Brahma means when he talks of ‘reeking odours’. But then it is not possible for me while I stay at home to live the wholly bright, the wholly blame-less, the wholly pure and wholly clean brahma-life. Life is a brief affair. We must go on to the world beyond, for there is no avoiding death for one who has been bom. There-fore we must gain knowledge, take thought, wake up, do good, live the brahma-life and eschew every sinful act in this world. So, my lord Great Brahma, I will go forth from home into the homeless state, if thou dost consent.”
When this had been said, honoured sirs. Great Brahma replied to the brāhman Mahā-Govinda, “Let it be as you wish, Mahā-Govinda.”
“P have heard that the Exalted One was at that time the brāhman named Mahā-Govinda. Does the Exalted One remember? “The Exalted One replied to Paiica^ikha the Gandharva,” Even so, Paiica^ikha. I was at that time the brāhman named Mahā-Govinda, and I remember it. But you have not heard, Pafica^ikha, how the brāhman Mahā-Govinda went forth from home into the homeless state.”
I, Panca^ikha, being then the brāhman Mahā-Govinda, went to King Renu and said to him.
To you, King Renu, lord of the land, I declare that I am going forth, leaving your kingdom and my ministry here.
But, Pafica^ikha, King Renu replied to the brāhman Mahā-Govinda in a verse:
If aught is lacking to your pleasures, I will make it good.. If there he a man who molests you, then will I support you. You, my lord, are my father, and I your son. Do not,. Govinda, go forth.
The brāhman Mahā-Govinda went to King Renu and replied to him in a verse:
Naught is lacking to my pleasures. I know of no one who molests me. But I have heard a voice that is not of man. What other course is there for me?
King Renu said to the brāhman Mahā-Govinda in a verse:
What was this divine being who spoke, like P What did he say that, on hearing it you leave my house and everything?
The brāhman Mahā-Govinda replied to King Renu in a verse:
I used to be always eager for sacrifice when the festal day came round. I would kindle the sacred fire, arrayed in robes of ku^a grass.
But then Brahma the Eternal Youth appeared to me, and when I had heard his words I fain would leave your house and everything.
King Renu said to the brāhman Mahā-Govinda in a verse:
I believe the words that you have spoken, lord Govinda.. Having heard the voice divine, what other course could you take?
And lord Mahā-Govinda communicated other good words he had heard. [Then King Renu said]^”Whatever course be the lord Mahā-Govinda’s that also will be mine.”
As a gem of beryl, pure without flaw or dross, pure like that shall I live with Govinda to instruct me.
The brāhman Mahā-Govinda said to King Renu in verses:
/I you give up the sensual pleasures by which wordly men are stained, it will be praiseworthy. Be firm and steady in the power of forbearance.
This is the Way to Brahma’s city; this is the
Way Eternal, the Way that is proclaimed by those who
know the true dharma, the Way that leads to birth in
Brahma’s world.
Now, Panca^ikha, the six kings heard that the brāhman
Mahā-Govinda was going forth from home into the homeless
state, and they hastily gathered together. Then, Pafica^ikha,
the brāhman Mahā-Govinda went to the six kings and said
to them, " Come, gentlemen, come, gentlemen. Seek
another counsellor who will administer all affairs in each of
your kingdoms. And why? Because I am going forth
from home into the homeless state. For I have heard Great
Brahma with his own lips speak of reeking odours. Now
it is not possible for one who dwells at home to live the wholly
bright, the wholly blameless, the wholly pure and the wholly
clean brahma-life. Life is a brief affair. We must go on
to the world beyond. There is no avoiding death for one
who has been bom. Therefore we must seek knowledge,
gain it, wake up, do good, and hve the brahma-hfe, and
commit no sinful act in this world.”
Then, Paiica^ikha, those six kings reflected: “Now these brāhmans are greedy for wealth. What if we were to coax him with wealth.”
So, Pancasikha, the six kings sought to coax the brāhman Mahā-Govinda with wealth.” O Mahā-Govinda, “said they,”in these six kingdoms there is an abundance of worldly wealth, honest, honestly won, gathered and amassed by honest effort. Let the lord Mahā-Govinda, therefore, take of this wealth. Only, let him not go forth from home into the homeless state.”
But, Paiicasikha, the brāhman Mahā-Govinda replied to the six kings and said,” We have, as you say, an abundance of worldly wealth, which is honest, honestly won, gathered and amassed by honest effort. It is just that which I am renouncing in order to go forth from home into the homeless state. And why? Because I have heard Great Brahma with his own lips speak of reeking odours. Now it is not possible for one who dwells at home to live the wholly bright, the wholly blameless, the wholly pure and clean brahma-life. Life is a brief affair. We must go on to the world beyond. There is no avoiding death for one who has been born. Therefore we must seek knowledge, gain it, wake up, do good and live the brahma-life, and commit no sin in this world’.”
Then, Paiicasikha, the six kings reflected: “These brah-mans are greedy for women. What now if we were to coax him with women?” So the six kings sought to coax the brāhman Mahā-Govinda with women. “Mahā-Govinda,” said they, “there are in these six kingdoms plenty of lovely, beautiful, and high-class women possessing perfect beauty of complexion. Therefore, let the lord Mahā-Govinda take of these women. Only let him not go forth from home into the homeless state.”
But, Paiicasikha, the brāhman Mahā-Govinda replied to the six kings and said, “Gentlemen, I have already forty wives of equal standing, who are lovely, beautiful, high-class women possessing perfect beauty of complexion. These, too, I renounce in order to go forth from home into the homeless state. And why? Because I have heard Great Brahma with his own Hps speak of reeking odours. Now it is not possible for one who dwells at home to live the wholly bright, the wholly blameless, pure and clean brahma-life. Life is a brief affair. We must go on to the world beyond. There is no avoiding death for one who has been bom. Therefore we must seek knowledge, gain it, wake up, do good and live the brahma-life, and commit no sin in this world.”
The six kings said to the brāhman Mahā-Govinda, “Well, then, Mahā-Govinda, wait for seven years, so that we may establish our sons and brothers in our several kingdoms. Then will we come with you. For whatever be the lord Mahā-Govinda’s course, that also will be ours.”
Mahā-Govinda replied to the six kings and said, “Nay, gentlemen, your seven years is far too long a time. I am going forth from home into the homeless state. And why? Because I have heard Great Brahma with his own lips speak of reeking odours. Now it is not possible, etc.”
Then the six kings said to the brāhman Mahā-Govinda, “Well, then, Mahā-Govinda, wait for six years.” And they went on to ask him to wait for five years, four years, three years, two years, one year. “Wait for seven months, so that we may establish our sons and brothers in our several kingdoms. Then will we come with you. For whatever be the lord Mahā-Govinda’s course, that also will be ours.”
But the brāhman Mahā-Govinda replied to the six kings and said, “Nay, gentlemen, your seven months is far too long a time. I am going forth from home into the homeless state. And why? Because I have heard Great Brahma with his own lips speak of reeking odours. Now it is not possible, etc.”
Then the six kings said to the brāhman Mahā-Govinda, ” Well then, Mahā-Govinda, wait for six months, so that we may establish our sons and brothers in our several kingdoms. Then will we come with you.” And they went on to ask him to wait for five months, four months, three months, two months, one month, (saying), “so that we may establish our sons and brothers in our several kingdoms. Then will we come with you. For whatever be the lord Mahā-Govinda’s course, that also will be ours.”
But the brāhman Mahā-Govinda replied to the six kings and said, "Nay, gentlemen, your half-a-month is far too long. I am going forth from home into the homeless state. And why? Because I have heard, etc.”
Then the six kings said to the brāhman Mahā-Govinda “Well then, Mahā-Govinda, wait for one week, so that we may establish our sons and brothers in our several kingdoms. Then will we come with you. For whatever be the lord Mahā-Govinda’s course, that also will be ours.”
Then did the brāhman Mahā-Govinda reply to the six kings and say, “Well, gentlemen, your week is short enough. Let it be then as you wish.”
Then the brāhman Mahā-Govinda went to the seven thousand wealthy brāhmans and the seven hundred young householders and said to them, “Come, gentlemen, come, gentlemen. Now choose another preceptor who will teach you to recite the mantras. I am going forth from home into the homeless state. And why? Because I have heard Great Brahma with his own lips speak of reeking odours....”
The seven thousand wealthy brāhmans and the seven hundred young householders replied to the brāhman Mahā-Govinda, saying,” Let not the lord Govinda go forth from home into the homeless state. This going forth, Mahā-Govinda, brings little profit, little wealth, little power and little praise. To be a brāhman, on the other hand, brings great profit, wealth, power and praise.”
But the brāhman Mahā-Govinda said to the seven thousand wealthy brāhmans and the seven hundred young householders,” Sirs, speak not so. For this going forth brings great success, gain, power and praise, while to be a brāhman brings little profit, gain, power and praise. For, sirs, whatever you have hitherto learned, all that is now the explanation of what I do.”
The seven thousand brāhmans and the seven hundred young householders replied to the brāhman Mahā-Govinda, saying, “Even so, preceptor, even so, preceptor. This going forth brings great success, gain, power and praise, while to be a brāhman, O preceptor, brings little profit, gain and praise. And whatever we have hitherto learnt all that is now the explanation of what you do. Whatever be the course of our lord preceptor, that also will be our course.”
The brāhman Mahā-Govinda said to the seven thousand wealthy brāhmans and the seven hundred young house-holders, “Let it be then, sirs, as you wish.”
Then the brāhman Mahā-Govinda went to his forty wives, who were all of equal standing, and said to them,” Let each lady who wishes go back to her own family and, if she wishes, choose another husband. Let those who wish stay in this brāhman household. There is in this brāhman household an abundance of worldly wealth, honest, honestly gained, gathered and amassed by honest effort. As for me, I am going forth from home into the homeless state. And why? Because I have heard Great Brahma with his own lips speak of reeking odours. Now it is not possible for one who dwells at home to live the wholly bright, the wholly blameless, pure and clean brahma-life. And why? Life is a brief affair. We must go on to the world beyond. There is no avoiding death for one who has been bom. Therefore we must seek knowledge, gain it, wake up, do good, and live the brahma-life, and commit no sin in this world.”
Then the forty wives, who were of equal standing, said to the brāhman Mahā-Govinda,” But the noble Mahā-Govijida is our husband when we need a husbandI and our friend when we need a friend. And whatever be the course of our noble Mahā-Govinda, that also will be ours.”
The brāhman Mahā-Govinda replied to his forty wives, who were of equal standing, and said, "Let it be then, ladies, as you wish.”
Then, Paiicasikha, the brāhman Mahā-Govinda on that seventh day had his hair and beard cut. He put on the yellow robes and went forth from home into the homeless state. And when he had gone forth the seven kings also went forth after him, and the seven thousand wealthy brāhmans and the seven hundred young householders and the forty wives of equal standing, without mentioning a number of courtesans, all went forth after him. The whole company was several hundreds, several thousands.
Then, Paiicasikha, the brāhman Mahā-Govinda, aloof from desires and rid of passion, taught the dharma to his disciples to fit them for the companionship of Brahma’s world. And, Pancasikha, those of the disciples of the brāhman Mahā-Govinda who wholly and on all points understood the dharma taught by him, were reborn into the companionship of Brahma’s world, while those who did not wholly and on all points understand the dharma taught by him, were reborn among the Kamavacara devas. Some of them were reborn in the company of the Caturmaharajika devas, others in the company of the devas of Trāyastriṃśa, others in the company of the Yama devas, others in the company of the Tusita devas, others in the company of the Nirmanarati devas, and others in the company of the Paranirmitavaśavartin devas.
Again, Pancasikha, the women and men who showed hardness of heart to the brāhman Mahā-Govinda and his disciples were, on the dissolution of their bodies at death, reborn to woe, to the way of ill, to ruin in the hells. But, Pafica^ikha, those who were kindly disposed towards the brāhman Mahā-Govinda and his disciples were, on the dis-solution of their bodies at death, reborn in the way of bliss, in heaven, in the company of devas.
Again, Paficasikha, whatever village or town the brāhman Mahā-Govinda came to and stayed at, there he became as a king of a kingdom, as a deva to the laymen, and as Brahma to the brāhmans. And whenever he walked along an un-frequented way, there also was he as a king of a kingdom, as a deva to the laymen, and as Brahma to the brāhmans.
Now this became known, and when brāhmans and lay-men, townsmen and countrymen tripped, they recited the solemn utterance,‘Glory be to the noble Mahā-Govinda. Glory be to the minister of seven’.
This did the Exalted One relate when he was staying at Rājagṛiha on Mount Gridhrakuta. And while this exposi-tion was being given to him, the elated Pancasikha, the Gandharva, rejoiced at the speech of the Exalted One which was free of passion and dross and had clear dharma-insight into things.
The Exalted One said,” It may be again, monks, that you will think that at that time the brāhman named Govinda was somebody else. That, verily, you must not think. And why? I, monks, at that time and on that occasion was the brāhman named Govinda. Then, too, when I went forth to the religious life a great multitude accompanied me. And now, also, has a great multitude accompanied me as I have gone forth.”
Here ends the Govindiya-sutra dealing with a former life of the Exalted One.
The Exalted One, the perfect Buddha, having fully realised the aim he had set himself, was staying at SravastT, in the Jeta Grove in Anathapinda’s park, and teaching devas and men. He was respected, esteemed, revered, honoured and venerated, and so on up to he had won control over his heart. And in whatever states exalted Buddhas desire to abide, in these do they abide. Their hearts are upright, gentle, supple, composed, loving, controlled, calm, free, pure, stainless, honest, steady, firm, rid of attachment, not cUnging, incorrupt, sober, like the earth, like water, like fire, like air, soft as kdcilinda is to the touch, like Indra’s column, and emancipated. Their knowledge is emancipated. They have removed obstacles;^ they are not fenced in nor obstructed. They are the best of those who have the dharma as their banner, the best of brāhmans, nobles, young householders. They are versed in the Vedas. They speak what is true, profitable, certain, unequivocal, not what is false and untrue. [Therefore the Tathāgata is so named because he does not speak what is not true.]
Now there the Exalted One said to the venerable Ananda, “With only one bowl of alms, Ananda, I am going to sit here for three months and abide in the states of former Tatha-gatas, Arhans and perfect Buddhas. No one is to intrude on me in any way.” "So be it. Lord, " said the venerable Ananda in obedience to the Exalted One.
So the Exalted One sat there for three months with one bowl of alms, abiding in the states of former Tathāgatas, Arhans and perfect Buddhas.
Then when the three months were over the Exalted One emerged in the evening from his seclusion. Coming out of his hut he sat down cross-legged. Now the venerable Ananda saw the Exalted One sitting down cross-legged in the shelter of his hut,*^ and on seeing him, he went to him, bowed at his feet, and sat down to one side. As he thus sat down on one side, he said to the Exalted One, “The Exalted One’s faculties are calm and sublime, his complexion is clear, and his face is shining. Verily, the Exalted One is abiding in sublime states.”
When this had been spoken, the Exalted One said to Ananda, " Even so, Ananda, when he so wishes, Ananda, the Tathāgata can sit down with one bowl of alms for the kaipa or or what is left of the kalpa. And why? Because, Ananda, it was so in the case of former Tathāgatas, Arhans and perfect Buddhas who abode in these states, inasmuch as they had won the perfection of charity, morahty, forbearance, energy meditation and knowledge.
An incalculable infinite kalpa ago there lived a Tathāgata, Arhan and perfect Buddha named Indradhvaja. Now, Ananda, the royal city of the Tathāgata, Arhan and perfect Buddha Indradhvaja was named Indratapana, which was twelve yojanas long from east to west and seven wide from south to north. It was encircled by seven ramparts made of gold and faced with gold.
Again, Ananda, the royal city of Indratapana was sur-rounded by seven rows of bright and beautiful palm-trees, made of the seven precious substances, gold, silver, pearl, beryl, crystal, white coral, and ruby. When the trunk was of gold the leaves and fruit were of silver. When the trunk was of silver the le aves and fruit were of pearl; when the trunk was of pearl, th e leaves and fruit were of beryl; when the trunk was of beryl the leaves and fruit were of white coral; when the trunk was of white coral the leaves and fruit were of ruby, and when the trunk was of ruby the leaves and fruit were of gold. And, Ananda, when these palm-trees were stirred and shaken by the wind, there was a rustling sound that was gentle, pleasant and charming, not grating on the ears, but like the sound of the five musical instruments played in harmony by expert performers. And so, Ananda, in the royal city of Indratapana men then were intoxicated by the music of the leaves of the palm-trees, and endowed and provided with the five strands of sensual desires they diverted, enjoyed and amused themselves.
Again, Ananda, the royal city of Indratapana was en-circled by seven bright and beautiful railings made of the seven precious substances, gold, silver, pearl, beryl, crystal, white coral and ruby. Where the pillar was of gold, the cross-bars, the supports and the base were of silver; where the pillar was of silver, they were of pearl; where the pillar was of pearl, they were of beryl; where the pillar was of beryl, they were of crystal; where the pillar was of crystal, they were of white coral; where the pillar was of white coral, they were of ruby, and where the pillar was of ruby, they were of gold.
Again, Ananda, these railings were faced with two net-like fabrics, one of gold and the other of silver. On the gold network there were bells of silver, and on the silver network golden bells.
Again, Ananda, the royal city of Indratapana had three gates on each side, bright and beautiful and made of the seven precious substances, gold, silver, pearl, beryl, crystal, white coral and ruby. These gates, Ananda, had roofs of tiles made of the two precious metals, gold and silver. These gates had steps made of the two precious metals, gold and silver. The floor beneath these gates was made of the two precious metals, gold and silver. These gates had beams made of the two precious metals, gold and silver. They had patimodakas made of the two precious metals, gold and silver. They had buttresses made of the two precious metals, gold and silver.
Again, Ananda, these gates had opening panels made of the four precious substances, gold, silver, pearl and beryl. They were faced with plates made of the two precious metals, gold and silver.
Again, Ananda, these gates had shrines for relics made of the two precious metals, gold and silver. In front of these gates pillars were erected, which were embedded in the ground to the depth of three men’s length, were three men’s length high, and twelve men’s length in diameter. They were bright and beautiful, made of the seven precious sub-stances, gold, silver, pearl, beryl, crystal, white coral and ruby.
Again, Ananda, these gates were covered with two net-like fabrics, one of gold and the other of silver. On the golden net-like fabric were bells of silver and on the silver one golden bells. And, Ananda, when these net-like fabrics were stirred and shaken by the wind, they gave out a sound that was gentle, pleasant and charming, not grating on the ear. It was just like the sound of the five musical instruments played in harmony by expert performers.
Again, Ananda, the royal city of Indratapana was full of such sounds as those of elephants, horses, chariots, infantry, drums, cymbals, trumpets, flutes, lutes, songs and musical instruments. It was full of cries bidding men to eat, consume, drink, give gifts, live righteously, and of cries of welcome to recluses and brāhmans.
Again, Ananda, in the centre of the royal city of Indra-tapana there was a pillar named Valaya, which was bright and beautiful, and made of the seven precious substances, gold, silver, pearl, beryl, crystal, white coral, and ruby. It was twelve yojanas high and embedded in the ground to the depth of four.
This did the Exalted One say. And when he had so spoken the Master went on to say more. “There was a Master” said he, “named Indradhvaja, golden of counten-ance, distinguished by hundreds of virtues.
“He was a seer of great power, a Leader of the Sangha. He instructed seven hundred koṭis.
“ He, the honoured Leader of a crowd of recluses „ entered the well-built city of Indratapand.”
Now, Ananda, the Tathāgata, Arhan and perfect Buddha Indradhvaja proclaimed the Tathāgata, Arhan and perfect Buddha Mahadhvaja. Mahadhvaja proclaimed Dhvajottama. Dhvajottama proclaimed Dhvajarucira. Dhvajarucira pro-claimed Dhvajaketu. Dhvajaketu proclaimed Ketudhvaja. Ketudhvaja proclaimed Dhvajadhvaja. Dhvajadhvaja pro-claimed Dhvajamaparajita. Dhvajamaparajita proclaimed Aparajita. Aparajita proclaimed Supratapa. Supratapa pro-claimed Pradipa. Pradipa proclaimed Supratisthita. Supra-tisthita proclaimed Nagamuni. Nagamuni proclaimed Mahā-muni. Mahamuni proclaimed Munipravara. Munipravara proclaimed Samvritaskandha. Sarnvritaskandha proclaimed Bandhuma. Bandhuma proclaimed Arista. Arista pro-claimed Vijitavin. Vijitavin proclaimed Krakucchanda. Krakucchanda proclaimed Asamasama. Asamasama pro-claimed Prabhankara. Prabhankara proclaimed Oghaja. Oghaja proclaimed Mahabala. Mahabala proclaimed Sujata. Sujata proclaimed Parangata. Parangata proclaimed Mahā-prasada. Mahaprasada proclaimed Sukhendriya. Sukhen-driya proclaimed Naksatraraja. Naksatraraja proclaimed $atapu§pa. ^atapuspa proclaimed Viraj a. Viraj a proclaimed Brahmasvara. Brahmasvara proclaimed $irasahvaya.
Now, Ananda, when ^irasahvaya was the Tathāgata the capital city was named Puspavatl. It was twelve yojanas long from east to west and seven wide from south to north. It was siuTounded by seven walls of gold faced with gold and encircled by seven rows of palm-trees which were bright and beautifulI and so on up to when the trunk of the palm-tree was of gold the leaves and fruit were of silver. And, Ananda, when the palm-trees were stirred and shaken by the wind they gave forth a gentle and charmng sound. The people in the royal city of PuspavatI were intoxicated by the music of the leaves and fruit, and, endowed and provided with the five strands of sensual desires, they diverted, enjoyed and amused themselves.
Again, Ananda, the royal city of PuspavatI was encircled by seven railings, bright and beautiful, made of the seven pre-cious substances, and so on as in the case of the royal city of Indratapana. The royal city of PuspavatI was full of such sounds as those of elephants, horses, chariots, infantry, drums, tabours, cymbals, trumpets, flutes, lutes, songs and music. It was full of cries bidding men to eat, consume, drink, give gifts, and live righteously, and of cries of welcome to recluses and brāhmans. This royal city had a pillar named Valaya, bright and beautiful, and made of the seven precious substances, gold, silver, pearl, beryl, crystal, white coral and ruby. It was twelve yojanas high and embedded in the earth to the depth of four.
This did the Exalted One say. And when he had so spoken the Master went on to say more. “In the succession of these Buddhas,” said he, “Sirasdhvaya was the last.”
“He was a seer of great power, a Leader of the Sangha. He instructed seven hundred koṭis. He, the honoured leader of a crowd of recluses, entered the well-built city of Puspavatī.”
Now, Ananda, the Tathāgata ^irasahvaya proclaimed the Tathāgata Nagakulottama. Nagakulottama proclaimed Ksamottara. Ksamottara proclaimed Nagottama. Na-gottama proclaimed Angottama. Angottama proclaimed Vasava. Vasava proclaimed Candrima. Candrima proclaimed Hetumanta. Hetumanta proclaimed Jinendra. Jinendra proclaimed Jambunada. Jambunada proclaimed Tagarasikhi. Tagarasikhi proclaimed Paduma. Paduma proclaimed Kaundinyagotra. Kaundinyagotra proclaimed the Tathāgata also named Kaundinyagotra.
This did the Exalted One say. And when he had so spoken, the Master went on to say more. " In the succession of these Buddhas the last was Kaundinyagotra.
“These three hundred sublime Buddhas were all named Kaundinyagotra .
“They were seers of great power, Leaders of the Sangha, in that one kalpa which is named Upala. Thrice three hundred koṭis was the great assembly of their disciples.
”Thrice three hundred years was the term of life of their disciples, and the true dharma survived for twenty-three thousand years after they had passed away.
Now, Ananda, the last Tathāgata named Kaundinyagotra proclaimed the Tathāgata Candana. Candana proclaimed Viraja. Viraja proclaimed Hitesin. Hitesin proclaimed Supatra. And, Ananda, when Supatra was the Tathāgata, the royal city was named Abhayapura. It was twelve yojanas long from east to west and seven wide from south to north. It was surrounded by seven walls of gold and encircled by seven rows of palm trees, bright and beautiful and made of the seven precious substances.
In short, it is to be described in exactly the same way as Puspavati. There, too, was a pillar named Valaya which was bright and beautiful and made of the seven precious substances. And, Ananda, the Tathāgata and perfect Buddha Supatra lived on for a full hundred kalpas contemplating the way of the dharma. He proclaimed the Tathāgata Varuna.
This did the Exalted One say. And when he had so spoken, the Master went on to say more.” The Master Supdtra, “said he,”perfect in beneficence and compassion and contemplating the way of the true dharma lived on for a full hundred kalpas, and instructed thirty-two nayutas of koṭis.”
After he had preached the word of the renowned calm he proclaimed the Tathāgata Varunottama. Varu-nottama proclaimed Dhritarastra, Dhritarastra proclaimed Sveturastra. ^veturastra proclaimed Sikhin, ^ikhin proclaimed the Tathāgata who was also named ^ikhin.
In the succession of these Buddhas sixty -two were named ^ikhin. All lived in the kalpa of Paduma.
Mighty in power, routing the hosts of their enemies they instructed many disciples in the true way.
The last Tathāgata, Ananda, proclaimed the Tathāgata Virudhaka. Virudhaka proclaimed Sunetra. Sunetra pro-claimed Sujata. Sujata in the course of one single day instructed eighty-four thousand nayutas of disciples, and on the same day he passed entirely away. And, Ananda, the true dharma of that Tathāgata survived for thirty thousand years.
This did the Exalted One say. And when he had so spoken, the Master went on to say still more.
Now, Ananda, the Tathāgata Sujata proclaimed the Tatha-gata Utpala. Utpala proclaimed Brahmottama. Brah-mottama proclaimed Sudarsana. And, Ananda, when Sudarsana was the Tathāgata the royal capital was named Devapura.
It was twelve yojanas long and seven wide. It was sur-rounded by seven walls of gold , and encircled by seven rows of palm-trees, bright and beautiful, made of the seven precious substances. It is to be described in the same way as Abhayapura.
7n the succession of these Buddhas Sudariana was the last. Mighty in power, Leader of a host of men, he in-structed three hundred koṭis. He, the honoured Leader of a throng of disciples, entered tlie well-built city of Devapura.
Now, Ananda, the Tathāgata Sudariana proclaimed the Tathāgata Arthadarsin. Arthadar^in proclaimed Mula. Mula proclaimed Ausadhin. Ausadhin proclaimed Hitesin. Hitesin proclaimed Jambiinada. Jambiinada proclaimed Sala. Sala proclaimed Abhijita. Abhijita proclaimed Jinavaruttama. Jinavaruttama proclaimed Sammatabhadra. Sammatabhadra proclaimed ^asivimala. ^asivimala proclaimed Paun^arika. Paundarika proclaimed Candrima. Candrima proclaimed Bhavitatman. Bhavitatman proclaimed Oghaja. Oghaja proclaimed Abhaya. Abhaya proclaimed Svayamprabha. Svayamprabha proclaimed Mahabala. Mahabala proclaimed Aditya. Aditya proclaimed Pratapavanta. Pratapavanta proclaimed Hitesin. Hitesin proclaimed Dhvajottama. Dhvajottama proclaimed Dhvajadhvaja. Dhvajadhvaja pro-claimed Ketu. Ketu proclaimed Ketuttama. Ketuttama proclaimed Asahya. Asahya proclaimed Jambiinada. Jam-biinada proclaimed Salaraja. Salaraja proclaimed Akuto-bhaya. Akutobhaya proclaimed Nirmita. Nirmita proclaimed Upasanta. Upasanta proclaimed Jinendra. Jinendra pro-claimed the Tathāgata who was also named Jinendra.
In the succession of these Buddhas the last was named finendra. There were three hundred of these sublime Buddhas all named finendra.
Mighty in power were they, Leaders of a host of seers: in thut one kaJpa of Mahdyaia, thrice three hundred ko^is was the great assembly of these Leaders.
Thrice three thousand years was the term of life of these Leaders, and thrice thirty thousand years did the true dharma survive after they had passed entirely away. Now, Ananda, the last Tathāgata named Jinendra pro-claimed the Tathāgata Sarvarthadarsin. Sarvarthadarsin lived on in the world for a thousand kaipas contemplating the way of the true dharma. And then he proclaimed Asoka. Asoka proclaimed Dhvajottama. Dhvajottama proclaimed Nyagrodharaja. Nyagrodharaja proclaimed Vipulayasa. Vipulayasa proclaimed Jayanta. Jayanta proclaimed $ak-yamuni. And, Ananda, when Śākyamuni was the Tathāgata and perfect Buddha the royal capital was named Simhapuri. It was twelve yojanas long and seven wide. It was sur-rounded by seven walls of gold, and encircled by seven rows of palm-trees, bright and beautiful, and made of the seven precious substances. It is to be described in the same way as Indratapana. In Simhapuri there was a column named Valaya, which is to be described as above.
In the succession of these Buddhas, ^dkyamuni was the last. Mighty in power, Leader of a host of seers, he in-structed three hundred koṭis. He, the honoured Leadzr of a throng of recluses, entered the well-huilt city of Simhapuri. Now, Ananda, the Tathāgata Śākyamuni proclaimed the Tathāgata Sarvadaya. Sarvadaya proclaimed Atyuttama. Atyuttama proclaimed Uttara. Uttara proclaimed Samitāvin. The Tathāgata Samitāvin lived on in the world for a full thousand kaipas, contemplating the way of the dharma. And then he proclaimed the Tathāgata Baladatta. Baladatta proclaimed Bhagiratha. Bhaglratha proclaimed Anglrasa. Angirasa proclaimed Nagottama. Nagottama proclaimed Nagabala. Nagabala proclaimed Puspa. Puspa proclaimed Pusputtara. Pusputtara proclaimed Meru. Meru proclaimed Ratnagni. Ratnagni proclaimed Puspakrita. Puspakrita proclaimed Dīpaṃkara. And, Ananda, when Dīpaṃkara was the Tathāgata the royal capital was Dipavati. It was twelve yojanas long and seven wide. It was surrounded by seven walls of gold and encircled by seven rows of palm-trees, bright and beautiful, and made of the seven precious sub-stances. The whole description is to be made as before.
In the succession of these Buddhas, Dīpaṃkara was the last. Mighty in power, Leader of a host of seers, he in-structed eighty thousand disciples. He, the honoured Leader of a throng of recluses, entered the well-built city of Dipavti.
Now, Ananda, the Tathāgata Dīpaṃkara proclaimed the Tathāgata Sarvābhibhū. Sarvābhibhū proclaimed Padu-muttara. Padumuttara proclaimed Atjoiccagamin. Atyucca-gamin proclaimed Ya^ottara. Ya^ottara proclaimed $ak-yamuni. Śākyamuni proclaimed Arthadar^i. Arthadar^i pro-claimed Tisya. Tisya proclaimed Pusya. Pusya proclaimed Vipa^yin. Vipa^yin proclaimed Sikhin. Sikhin proclaimed Vi^vabhu. Visvabhu proclaimed Krakucchanda. Krakuc-chanda proclaimed Konakamuni. Konakamuni proclaimed Ka^yapa. Kāśyapa proclaimed Śākyamuni. And I who am Śākyamuni have proclaimed Maitreya. Now, when Maitreya will be the Tathāgata the royal capital will be named Ketumati. It will be twelve yojanas long and seven wide. It will be surrounded by seven walls of gold, and encircled by seven rows of palm-trees, bright and beautiful, and made of the seven precious substances. The whole previous description wiU apply to it.
In the succession of these Buddhas the last will be Mai-treya. Mighty in power, the Leader of a host of seers, he will instruct seven hundred koṭis. He, the honoured Leader of a throng of recluses, will enter the well-built city of Ketumati.
He who recounts the extolled Buddhas, the drivers of tameable men, from Indradhvaja on to the future Maitreya, he, the Master, Ananda, shines like the sun, as, in the Aioka Grove, he questions the Lion-man, who is splendid in majesty, the Conqueror who has conquered the lusts, saying,
“Wonderful is the Exalted One’s fame, wonderful is his glory in all the regions of the world. What deed did the Exalted One perform that he now shines in the world of men and of devas?”
When he heard this, the Great Sage, who had utterly destroyed the sting of doubt, the Choice Being, with un-impeded speech made reply,
“Hear, Ananda, what the root of virtue was like which I planted among Buddhas and their disciples, as I passed through my various lives.
“Whilst I was aiming at enlightenment and seeking the eternal abode, right good service did I render them with enraptured heart.
“When Dtpamkara was the Buddha, Ananda, and when Sarvdbhibhu and Padumottara and Atyuccagdmin were the Buddhas;
“When the Buddhas were Yasottara, $dkyamuni, Arthadarsi, Tisya, Pusya, the Best of Men, and Vipaiyin, the perfect Buddha;
“When the Buddhas were Sikhin, Krakucchanda the greatly wise, Kondkamuni and Kdiyapa, right great service did I render them with enraptured heart.
” Mighty in power were they, infinite in wisdom, famed throughout the world. These sublime Buddhas did I honour, and hence, Ananda, I now prevail.
“Hence is my glory unequalled and my fame gone forth in all regions of the world. Hence do I shine in the worlds of men, of devas, and of Brahma.”
When he had heard these words spoken by the truthful Guide of the world, Ananda, in gladness and in exaltation of heart, further asked,
“How long ago did these Buddhas achieve superiority in the world? For how long did they live on for the sake of the whole world?
“For thus does the golden-bright Buddha, in rapture and
joy tell the praises of the great Seers, the Buddhas of long ago.
“For thus does the Buddha, who has insight into the highest
good, and is the equal and peer of Buddhas, reveal the
wondrous power of all Buddhas.”
“The sphere of Buddhas,” said he, “is beyond thought, beyond compare and beyond measure.” " Enraptured was I, Lord, on hearing these immortal words.
“Infinite was the gain to the worlds of men and of devas and of Brahma when he said that the spJiere of the Buddhas was beyond the thought of others.
“That one $dkyan prince, offspring of $dkyans, of the highest $dkyan stock, the joy of the $dkyan clan, the Buddha, with those words woke the world to truth.”
“After Dīpaṃkara, Ananda, a full koti of kalpas passed, and then the Dasabala SarvdbhibhH arose as a Light of the world.
“When the Leader Sarvdbhibhu had passed to his bourne, a hundred thousand kalpas afterwards the Daiabala Padu-mottara arose.
“When the Sugata Padumottara had passed entirely away, a hundred thousand kalpas afterwards the Exalted One, Atyuccagdmin, appeared.
“When the Saviour Atyuccagdmin had passed entirely away, having won fame throughout the world, five hundred kalpas afterwards there arose the Buddha Yasottara.
“When the Buddha Yasottara had passed away, a hundred kalpas afterwards there arose in the blind and lost world the valiant Buddha ^dkyamuni.
“When the perfect Buddha 3dkyamuni had passed away, Arthadariin arose. Nine and ninety kalpas afterwards, Ananda, did he arise.
“Five and ninety kalpas afterwards the Light of the world Tisya arose; two and ninety kalpas after him the valiant man Pusya arose in the world.
“Eighty -nine kalpas afterwards Vipasyin arose in the world; thirty kalpas afterwards arose $ikhin and Visvahhu.
“{Then there followed) the great light Krakucchanda, Kcndkamiini and the glorious Kāśyapa. And in the same auspicious kalpa, I also arose, Ananda.
“And I have proclaimed that in a future age in this kalpa there will he a high-minded, mighty Buddha named Maitreya.
“For a whole kalpa did the exalted Dtpamkara live on in the world; SarvdbhibhU also lived on for a kalpa for the sake of the world.
“Padumottara lived on in the world for a full koti of years. The exalted Atyuccagdmin lived on for a hundred thousand years.
“Yasottara lived on for ninety thousand years, Artha-darsin for … , Tisya for ninety-five thousand, and Pusya for ninety -two.
“In those days of yore the life of the Buddha Vipasyin was eighty thousand years, and that of ^ikhin seventy thousand.
“In those days of yore the life of VisvabhU was sixty thousand years, that of Krakucchanda fifty thousand, that of Kondkamuni thirty thousand, and that of Kāśyapa twenty thousand.
“And now, Ananda, the measure of the life of me who am sovereign of the 3dkyans in this insignificant world is one hundred years.
“Some thrived on their magic power, others on their deeds; hut then putting aside their magic power and their deeds, they passed away in the middle of their sojourn in heaven.
“Like the blazing sun when it is high in the sky in autumn, so did Dīpaṃkara stand with his radiance per-vading a hundred yojanas.
“Irradiating all the world, teaching the dharma which so rarely appears, he lit up the world, and hence was he so named.
“The Dasabala Sarvdbhibhu, prevailed over thousands of koṭis of beings, and led them to the immortal Way. Hence was he styled ‘invincible’.
“Padmnottara went to the park in his fair city, and there enjoyed himself in the pool. In the pool he saw a lotus growing as big as a chariot wheel.
“He climbed on to this and sat down there cross-legged. And while the large lotus was fading away he attained the five super-knowledges.
“And when he was in possessioti of the five super-knowledges he rose up in the air by his magic power. Lean-ing against the foot of the bodhi tree the Daiabala won omniscience.
“When the exalted Atyuccagdmin stood up he was as tall as a palm-tree. Hence wis he called ‘the exceeding high one’.
“Wide-spread was the teaching of Yasottara, who tamed the untamed. Infinite was this Exalted One’s glory. Hence was he styled ‘he whose glory is superior’.
“The 3dkyan of Gotama’s clan left his prosperous and rich city and renounced the seven treasures. Hence was he styled ‘the $dkyan sage’.
“Arthadarsin instructed hundreds of disciples in what is good and in Arhatship. Hence was this Conqueror styled in the world ‘he whose gaze is on what is good’.
“The Light of the world, Tisya, was horn during the festival of Tisya^; he who dispels the darkness in the world was thus called Tisya.
“The Light of the world, Pusya, was born during the festival of Pusya. Hence was he called Pu^ya in the world after that constellation.
“With the insight of his watchful and all-seeing eye, Vipasyin saw that forms were impermanent. Vipasyin means pure of sight. Hence came his name Vipasyin.
” A guardian of the earth, he ordained what is good and the rules that produce what is good. Hence the Exalted One was styled Vipasyin.
“When the Conqueror Vipasyin awoke to enlightenment he looked out on this world and perceived that it was in a state of trouble. Hence was he called Vipasyin.
“Sikhin was so called because at his birth the lock of hair on his head gleamed exceeding brilliantly like a blazing fire fanned by the wind.
“When the lord of Conquerors VHvahhu was horn it rained in a continuous downpour. So the report went forth that his name was ViivabhU.
“The exalted Krakucchanda and Kondkamuni, and the glorious Kāśyapa were so named by their parents after the names of their clans.
“The splendid kinsman of the sun, the Supreme, the Exalted One, the Foremost of Men, was hy birth a noble, sprung from Iksvdku’s line.
“And then in a brāhman’s unconquered and rich house-hold, a brāhman •will renounce his plentiful pleasures and go forth to the religious life.
“In a prosperous household and one well adorned with wisdom Maitreya will appear in the world in a future age.
“In bis first assembly tbere will be ninety-six koṭis, all of them Arhans who have won self-control and shed their passions. In his second assembly there will be ninety-four koṭis, all of them Arhans who have won self-control and shed their passions. In his third assembly there will be ninety-two koṭis, all of them Arhans who have won self-control and shed their passions.
“The greatly wise Dtpamkara was by birth a noble. The Dasabala Sarvdbhibhu was by birth a brdhman.
“The Daiabala Padumottara was by birth a noble, while the Exalted One Atyuccagdmin was by birth i brdhman.
“Yaiottara and ^dkyamuni were by birth nobles; Arthadariin, Tisya, and the supreme of men, Pusya, were by birth brdhmans, great seers who made their selves to grow.
“Vipaiyin, $ikhin, and Viivabhu were nobles, and Krakutsanda, Kondkamuni and Kdiyapa brdhmans.
“The son of King ^uddhodana of Iksvdku’s line by Maya, he who brings joy to the ^dkyans, was a $dkyan gently brought up.
“Maitreya will he be called who, free of passion, liberated, emancipated of heart, with a retinue of a hundred koṭis will pervade the worlds of men and of the lords of the Suras.
“These Supreme of men arise in one of two kinds of
families, either in a family of nobles or in one of brdhmans.
“For when nobles are reputed foremost in the world, then
are the Buddhas, the Supreme of men, born in a noble family.
”And when brdhmans are reputed for their worth
in the world, then are the Buddhas, the Great Seers, born
in a family of brdhmans.
“Whilst I was questing after the supreme enlightenment, I saw Dīpaṃkara, the world’s Foremost Man, at a cross-roads, wearing matted hair, and in my exultation I lauded him.
“Whilst I was questing after the supreme enlightenment, I took some flowers of gold and reverently showered them on SarvdbhibhU.
“Whilst I was questing after the supreme enlighten-ment, I gathered a bouquet of silvery powers and reverently showered them over Padumuttara.
“Whilst I was questing after the supreme enlightenment, I showered gold over the exalted Atyuccagdmin who was compassionate to the world.
“Whilst I was questing after the supreme enlightenment I honoured with worship the illustrious Yasottara as he was surrounded by his community of monks.
“Whilst I was questing after the supreme enlightenment, I took fragrant costly perfumes and sprinkled them over Śākyamuni.
“Whilst I was questing after the supreme enlightenment, I took gold and silver and beryl and reverently showered them on Arthadarsin.
“Whilst I was questing after the supreme enlightenment with ever-present endeavour, I praised Ti^ya, Saviour of the world, in his presence.
“Whilst I was questing after the supreme etUightenment and had attained the Path, with rapture and reverence I stood worshipping Pusya.
” Whilst I was questing %fter the supreme enlighten-ment, I saw Vipasyin coming like the moon when it is full, and I spread my cloak in his path.
“Whilst I was questing after the supreme enlightenment, I regaled with solid and soft food the world’s Benefactor, $ikhin, and his attendant company of monks.
“Whilst I was questing after the supreme enlightenment, in rapture I bestowed costly robes on Visvabhic and his monks.
“I lived the brahma-life under three Saviours of the world, and it was Kāśyapa who proclaimed of me that I should win the supreme enlightenment.
“Having been active under twelve" Buddhas, under three I sought for nirvana. But the three kept me in the world and I became a deva of the Three-and-Thirty .
“After I had in the ninety-first kalpa returned to the world, for nine kalpas more I passed through various lives as a Bodhisattva.
“Endowed with an energetic body and having attained wide wisdom I stood supreme in energy among men for nine kalpas.
“It is energy, the force that none other but me speaks of, which is the instrument of enlightenment. And energy is not without praise as a force and faculty of the bodhyangas.
“The Best of Men progress by way of renunciation, charity, self-control and restraint. And when the world’s age begins anew they become Valiant Men.
“For a hundred kalpas the Best of Men strive to attain enlightenment, but the Sakyan Valiant Man became a perfect Buddha in the ninety-first kalpa.”
Having a firm hold of the virtue of generosity, the greatly glorious Bodhisattvas laud the liberality, morality, and wisdom of the Great Seers.
The liberality of the Buddhas is taught by the Sugata in a matchless way and with matchless intelligence. Who will not feel a spiritual joy in remembering such a Sugata?
Thus did the Exalted One speak and the worlds of devas and of men and of Asuras rejoiced at his words.
Here ends the Sutra of the Many Buddhas.
Hail to thee, Mahāvastu, the great repository of the dharma, the bringer of great welfare to the multitude, that art full of great knowledge. For thou wast revealed by the Sugata, the perfect Buddha, for the wdl-being of all men.
Those who teach the true dharma and those who listen to the teaching of it, all attain the immovable state of nirvana.
Sarvamdada had once achieved a life in which he blessed the whole world with the benefits of his practice of charity and self -control. And Śakra then lived as one who was opposed, and feared lest Sarvamdada should dislodge him frcm his sovereignty.
3(ikra therefore conjured up before Sarvamdada a hell into which had fallen the great and perfect in charity.
And they cried” hero, we pray you bring to an end this misery of ours of which charity is the cause. Let all beings be happy.”
And 3akra said, “hero, with your calm, your charity, and ycur self-control, why should you not seek the happiness of Bhagavail in the other world?”
Sarvamdada replied, “Naught do I care for the city of Bhagavait, much less for those who long for it.”
“I seek the immovable state of nirvana, ivhich knows no old age, death or disease, where there is no loved one nor separation frcm a loved one, but the peace that comes from hcmelessness, and constant freedom from ill.”
3akra answered and said, " Most hard to endure is that state wherein one wakes up to knowledge and leaves behind the enjoyment of sensual pleasures.
“Change your mind, indulge your wishes, delight in the happiness of sensual pleasure and in the happiness of easy enjoyment.”
Sarvamdada replied, " If Śakra’s throne were for ever mine and were I never parted from any pleasure of sense, even then my mind would not be fixed on the cmnfort of the pleasures of sense, and I would not forswear my vow to win omniscience.
“The pleasant things of the devas and those of men, the happiness in this present life and in the life beyond, were I blest with these for countless years I would not forswear my vow to win omniscience.
“The ills that are in this world and those manifold ills of countless kalpas that we h^ar of, were I afflicted therewith for countless kalpas I would not forswear my vow to win omniscience.
“If, before I became possessed of the knowledge of the highest good, I had in the meantime to sojourn in the hell of Avīci, I would not let my zeal abate, nor would I forswear my vow to win omniscience.
… I would eat a ball of iron and drink molten copper, but I would not forswear my vow to win omniscience.
“I would dwell with murderers in a cave; I would let my body be devoured and grow up again and again. Such affliction could I bear, ere I would forswear my vow to win omniscience.
“If there rained upon me a shower of sharp arrows and knives, if every inch of my body were pierced thereby, such affliction could I bear, ere I would forswear my vow to win omniscience.
” If I could win this highest knowledge only after paying homage to Buddhas as countless as the sands of the Ganges, all this long series of recurrent lives could I bear, ere I would forswear my vow to win omniscience.
“If I should have to stay amid the dregs of the womb for koṭis of great kalpas and if when born this body of mine should be maimed during a hundred lives, I could hear my body undergoing such affliction ere I would forswear my vow to win omniscience.
“The woes of hell and the woes of the world of the brutes, and the manifold woes of the world of ghosts and of men, had my body to undergo all this affliction, I would not for-swear my vow to win omniscietice.
“Had I to spend in the world nayutas of lives and live for an equal number of nayutas of kalpas in hell, I could bear all this affliction for however long ere I would forswear my vow to win omniscience.
“No more can I be turned from this resolve, for I have made it for the sake of the world’s welfare. Until I have won the immortal and achieved my hope, I shall not forswear my vow to win omniscience.
“Stoutly mailed and clad in adamantine armour as I am, there will be no wearying in my charity, self-control and devotion. In order to release men from being born again, I will not forswear my vow to win omniscience.”
And so, with their minds settled and their aims well resolved on, men will fare through the world with their hearts fixed on enlightenment. As though with many a leap they will cross to the ocean’s other sJwre. They will win enlighten-ment and break Namuci and his power.
When the Exalted One, standing in the air at a man’s height, had performed his various miracles of double appear-ance, when Rahu, Vemacitrin and Mucihnda, lords of the Asuras, and sixty nayutas of other Asuras had had revealed to them the supreme perfect enlightenment, and when many thousand koṭis of beings had been established in the noble dharma and had realised for themselves the fruit of winning the stream, and when the true unchangeable method of the Master’s teaching had been seen, then King ^uddhodana rose up from his seat and, holding out his joined hands to the Exalted One, bowed before him and made this solemn utter-ance.” My son, “said he,” great gain have I well won in that I have such a son as you, the best of bipeds, endowed with all good qualities. Not in vain, my son, but fruitful was your going forth when you renounced the sovereignty of this great kingdom of a universal ruler, and left your kith and kin behind. Not in vain, my son, but fruitful have been the six years you spent in austerities. Yea, not in vain, my son, but fruitful has been your attainment of enlightenment. Not in vain, my son, but fruitful has been the dharma revealed by you. For your like is not to be found in the world of men and devas, of Mara, of Brahma, of recluses, of brāhmans, or of wanderers, or among the generation of devas, men and Asuras. Not in vain either, my son, but fruitful has been my own life , since in my realm such a son has been bom, who is incomparable in the whole world, supreme of devas and of men. Well were it now, my son, that, benevolent to the whole world as you are and compassionate, bestowing your compassion on it, you should bestow your compassion on me, too, by eating at the royal palace as long as you intend to stay in Kapilavastu.” And the Exalted One silently inti-mated his consent.
When he perceived the Exalted One’s silent consent. King; Suddhodana was elated, glad and joyful. He bowed at the Exalted One’s feet, saluted him three times from the right,, held out his joined hands towards the company of disciples,, and then departed.
Then King Suddhodana, when the night was past, prepared a plentiful supply of solid and soft food. He had the city of Kapilavastu sprinkled and swept, and cleared of dust, stones, gravel and pebbles. He had it strewn with garlands of flowers, scented with pots of perfumes, draped in bright cloth, covered with a canopy and hung with festoons of strips of cloth. All along the way from the Banyan Grove to Kapi-lavastu he stationed dancers, mimes, athletes, wrestlers, tambourine players, tam-tam players, players on the fife, flute and dvistvala, clowns, acrobats, reciters, minstrels, and per-formers on the^awcafa^M^a, so that the Exalted One’s entry into the city should be made in great regal majesty and splendour.
Then on the next day, neither too early nor too late, the Exalted One took a Magadhan breakfast and dressed and clothed himself. Escorted and attended by his company of disciples, with ^ariputra on his right, Maudgalyāyana on the left, and the monk Ananda behind, he with them moved on in successive ranks each double the preceding one. The progress of exalted Buddhas is like that of a flight of swans.
Now there are certain things which inevitably happen when Buddhas enter a city.^" When the Exalted One enters a city, horses neigh, elephants trumpet, peacocks dance, cuckoos call,ii musical instruments sound without anyone playing them, and jewels rattle in their caskets. At that moment the blind recover their sight, the deaf their hearing, and the insane their reason. The poisoned become rid of poison. The unbelieving and those slow of faith now become convinced.
Thus then did the Exalted One enter the city, and no sooner had he planted the soles of his feet in the gateway of the city of Kapilavastu than the great earth shook, trembled, quaked and quivered in six ways. It rose up in the east and sank down in the west; it rose up in the west and sank down in the east; it rose up in the south and sank down in the north; it rose up in the north and sank down in the south.
And after the Exalted One had entered the city of Kapila-vastu, he in due course came to his father’s house. The ^akyans of Kapilavastu then called the ^akyans together and issued a proclamation saying, “Friends, no one is to tell Rahula that he is the son of the Exalted One. He who will do so will pay the penalty of death,”
Now the Exalted One took all his meals at the royal palace. But then Mahaprajapatl Gautami appealed to King Suddho-dana, saying, “Your majesty, if it is agreeable to you, let the Exalted One eat at my house.” And the king replied, “Gautami, let it be so.”
Then Mahaprajapatl Gautami went to the Exalted One, bowed her head at his feet, held out her joined hands to him, and said,” Let the Exalted One consent to eat to-morrow at my house. " The Exalted One silently intimated his consent.
Mahaprajapatl Gautami, on perceiving the silent consent of the Exalted One, when the night was past prepared a plentiful supply of solid and soft food. She had her house sprinkled and swept, hung with festoons of fine cloth, strewn with heaps of flowers and made fragrant with incense. She assigned a very costly seat for the Exalted One and seats according to their rank for the company of his monks.
Then the Exalted One dressed betimes, took his bowl and robe, and, attended by the company of his monks, came to the house of Mahaprajapati Gautami. The Exalted One sat down on the seat assigned to him as the company of monks sat on theirs. And Mahaprajapati Gautami with her own hands regaled and served with plentiful solid and soft food first the Buddha and then the company of his monks. When the Exalted One had finished eating, washed his hands and put away his bowl, and the company of monks had done likewise, he gave Mahaprajapati Gautami and the women of the court a graduated discourse on dharma.
Now this is what the graduated discourse of exalted Buddhas is, namely, a discoiu^se on charity, a discourse on morality, a discourse on heaven, a discourse on merit and a discourse on the fruition of merit. " Mahaprajapati Gautami beHeved with a trusting heart, and then the Exalted One revealed to her the four Aryan truths of ill, the arising of ill, the cessation of ill, and the Way leading to the cessation of ill. And while she sat there on her seat, Mahaprajapati Gautami won a clear dharma-insight, pure and unsullied, into things.
Then the shadow of the Exalted One happened to fall on Rahula. And all the hair on Rahula’s body bristled, all his limbs perspired, and his whole frame thrilled.
Sitting down in the Exalted One’s shadow, Rahula regarded him with steady gaze.
Rahula then asked his mother, “Where is my father gone, mother?” Yasodhara replied, “My son, he has gone to the south country. “Rahula said,” What has he gone to the south country for? “Yasodhara replied,” He has gone there to trade. “Rahula said,” But why does not my father send me a nice present? “Yasodhara replied,” The way is stopped bj the nobles.”WTien it is possible for him to come, he will come himself.”
Rahula then asked, “Mother, can this recluse be any relation of mine. For never has any one affected me as this recluse has. It seems to me that he has taken possession of my whole heart. It cannot be without some cause that at the mere sight of this recluse such love is aroused in me as is aroused by the sight of no other ^akyan. I therefore think that he is my father.” But Yasodhara replied, “My son, he is not your father.” Rahula, however, wistfully appealed to his mother, saying “Mother, I insist that you tell me who this recluse of mine is.”
Yaśodhara’s heart was troubled because of her love and affection, and she considered how she should deal with him. “Now if I tell him,” she thought, “the penalty for so doing is death. But then, if I do not tell him, it is my own son who will be deceived. Come what may, I will tell him. I would rather that the ^akyans stab and hack me limb by limb with a sharp knife than that I should not tell my own son, the noble Rahula. I would rather that the Sakyans cut my body into strips with a sharp knife than that I should not tell my own son, the noble Rahula. I would rather that the Sakyans cut my body up with a sharp knife into pieces the size of a penny or a farthing, than that I should not tell my own son, the noble Rahula. I would rather that the Sakyans cut up my body into a hundred pieces than that I should not tell my own son, the noble Rahula.”
When Rahula saw the Lion-man, the Sugata, come attended by his noble throng, he regarded him with steady and concentrated gaze.
After glancing at his mother, Rahula, with his joyful and jet-black eyes like those of an elephant or a partridge, regarded the Sugata.
When he had seen the Lion-man, the perfect Buddha, sitting down surrounded by the goodly throng, he drew near to him like a suckling calf.
And as the joyful prince sat down in the shadow of the Sugata, he said to his mother, " Pleasant is the shadow of this recluse.
“Many $dkyan princes have I seen who have travelled in all parts and return laden with loads of jewels. But they did not gladden my heart.
“But when I saw this yellow-garbed recluse my body was immediately thrilled. And it was thrilled also when I heard his sweet words.
“As I beheld him, with his tender and web-like hands, gracious and lovely throughout, I rejoiced, for verily he is a sublime sight.
“I was glad when from a distance I saw him coming in his golden beauty. And when he went away again I was grieved at his absence.
“Not without cause is it that, when I see one who is unknown to me, my mind becomes exceeding glad at the mere sight.
“I can hut think that that recluse was my father or my brother, or someone else among my kin, for so was my body thrilled.
“Tell me, mother, if you have seen or heard of him before, why he so greatly gladdens my heart.”
When she had heard her son speaking so, Rdhula’s mother with a passionate sigh spoke and said, " My heart is aflame, for he pleads with such gentle words. I cannot but tell my own son, the noble Rdhula.
“I would rather they stab my body with a well-whetted knife, than that I should forbear to tell my own son, the noble Rdhula.
“I would rather that the $dkyans tear my body in strips, than that I should forbear to tell my own son, the noble Rdhula.
“I would ratlier they cut up my body into pieces the size of a penny or a farthing, than that I should forbear to tell my own son, the noble Rdhula.
“I would rather that the $dkyans cut up my body into a hundred pieces, than that I should forbear to tell my own son, the noble Rdhula.
“He, my son, whom you see yonder in golden beauty, like the flowering karnikara golden and lovely, is your father.
” He between whose eyebrows is a tuft growing to the right like the spirals of a shell, he, my son, is your father. It is from him this radiance springs.
“He, my son, whom, you see yonder in golden beauty, with the fragrance of good works diffusing a scent like that of the dark sandal-wood tree, is your father.
“He, my son, whom you see yonder in golden beauty, standing fixed in the four meditations, like Himalaya the monarch of mountains, is your father.
“He, my son, whom you see yonder in golden beauty, rising up amid his noble company like a golden elephant, is your father.
“He, my son, whom you see yonder in golden beauty, like a fanged and powerful lion surveying all around him, is your father.
“He, my son, whom you see yonder in golden beauty, attended by his noble company, like a bull among tJie herd, is your father.
“He, my son, whom you see yonder in golden beauty, lighting up the world with his radiance like tJie moon when it is full, is your father.
“He, my son, whom you see yonder in golden beauty, like the rising sun bringing light to the dark places, is your father.
“He, my son, whom you see yonder in golden beauty, escorted by fwsts of devas, like 3akra their king, is your father.
“He, my son, whom you see yonder in golden beauty, uttering a wondrous sound like Brahma in his heaven, is your father.
“He, my son, whom you see yonder in golden beauty like the flowering sal tree, his body resplendent with the thirty -two marks of excellence, is your fatJier.
“He, my son, is your father, who left his fair city and you and me, and went forth heedless of his kith and kin.
“He, my son, is your father, who went away riding on Kanthaka’s back, leaving us all comfortably asleep in our beds.
“The devas opened the gate for him, the Saviour of the world, and stilled the noise that no one might Jiear it.
“Then when he sojourned in the land of the M alias, he spoke to Chandaka, saying, ‘Take this lock of hair and bear it to ^uddhodana.
“‘Give my jewels and Kanthaka to the king and greet my mother and him for me.
“‘I go the way there is no turning back, but when I have reached the goal, Til come again. Free from grief through laying down the burden, I will become a field of merit in the world.
“‘Free from grief through laying down the burden, having reached the goal and overcome the lusts, in mercy ril come to my people in Kapilavastu’.”
Then when Rahula heard from his mother that this was his father, he clung to a corner of the Exalted One’s robe and said, “Mother, if he is my father, I will go forth from home to the homeless state and follow the way of my father.”
As soon as Rahula had taken hold of the corner of the Exalted One’s robe, all the women of the court cried out. And King ^uddhodana heard that cry, and hearing it was terrified. He asked, “What is that dreadful noise, which is like the cry of the great crowd when Sarvarthasiddha left home?” Some people told him, saying, “Your majesty. Prince Rahula clung to the robe of the Exalted One and said that he would go forth.” Now when King Suddhodana sighed the whole royal family sighed; when he wept, then the whole body of Sakyans wept. And so both within and without all was lamentation.
When King ^uddhodana had done with weeping, he wiped his tears, went to the Exalted One, bowed at his feet, arranged his robe over one shoulder, knelt with his right knee on the ground, held out his joined hands, and said to him, "It is enough that the Exalted One should have renounced his great universal sovereignty and left his family and gone forth from home. Well would it be, therefore, if the Exalted One should order Prince Rahula not to go forth so that this royal family be not made extinct.”
The Exalted One replied, " Your majesty, this being is in his last existence; he has done his task, and he retains the impressions of his lives under other Buddhas. It is impossible that he should live with a wife at home. He must be com-pletely emancipated from these skandhas.
King $uddhodana believed with a serene faith, and he said to the Exalted One,” Since the time that the Exalted One left home none of us has been able to render the proper service to Rahula, to take his horoscope, to braid his hair, and provide him with earrings. Lord, if Rahula must needs go forth to the religious life, then it were well that the Exalted One come in seven days. On the seventh day he will be ready to leave home. For by that time his horoscope will have been taken, his lock of hair braided, and his earrings arranged. Then he can go forth.”
Then the Exalted One said to Rahula,” Go back, Rahula, and do as your grandfather bids you. “So Rahula let go his hold of the comer of the Exalted One’s robe. Yaśodhara took him by the hand and led him into the inner apartment. There she sat down with Rahula in her lap and said to him,” Rahula, my son, do not go forth to the religious life. What you have in mind, my son, is hard to achieve. Here in the royal palace you have fine garments of Benares cloth to wear. You have magnificent beds to he on, and deUcate food to eat. But Rahula, my son, when you have gone forth, you will have to lie on a spreading of straw on the ground. Your seat will be at the foot of a tree; you will have to go begging for alms among the low caste Cancjalas and Pukkasas; you will have to look at the snorting mouths of angry men, and eat cast-off morsels of food. You will have to collect the discarded rags of a slave-girP from the cemetery, and you will have to dwell in forest tracts. There you will hear dreadful noises, such as the cries of lions, tigers and jackals. But you, Rahula, my son, grew up in the royal palace delicately nurtured and used to comfort. You, Rahula, my son, were bathed while listening to the sweet strains of lute and fife and cymbal. How will you have any joy? Surely, you will overcome this delusion. It were well for you, Rahula, my son, to divert and amuse yourself with the five strands of sensual pleasures here in the inner apart-ment. Why should we have another one going forth?”
Rahula answered and said, “Mother, did not my father grow up in a great king’s court?” Yaśodhara replied, “Even so.” Rahula said, “Whosoever speaks the truth will say that he was delicately, most delicately brought up. And yet does not he who is my father now lie on a bed of straw on the ground, arrange his seat at the foot of a tree, go begging for alms from house to house, eat cast off morsels, and dwell in a forest tract? And was he not dehcately brought up like me and used to comfort? What he has attained, shall I, too, not attain? I, too, mother, will give up the pleasures of sense, go forth from home into the homeless state, and inevitably I will attain nirvana. And, mother, if there be anyone here who is resolute and mindful, consider me ta be so, too, in that I am going forth and following in the way of my father.”
Yasodhara said, “My son, is it inevitable that you go. forth?” Rahula replied, “It is quite inevitable.” Yasodhara said, “Is there no escape?” Rahula replied, “There is not.” Yasodhara said, “Will you forsake me, your grandfather and your kith and kin?” Rahula replied, “I certainly will.” Yasodhara said, “Listen, my son. If it is, as you say, inevitable that you go forth from home to the homeless state, you must live with the doors of your six senses well closed and guarded. You must know the proper measure in eating. You must always apply yourself to vigilance and endeavour. You must be strenuous. You must abide in the observation of the proper way of standing, walking and sitting down. And, my son, you must abstain from flesh. You must not transgress the code of morals ordained by the Buddha. You must, my son, bear fully in mind the code of morals ordained by the Exalted One. You must, my son, follow accordingly by reason of what life is. To gain the nirvana you have not yet won you must, my son, have good self-control. And why? Women will come, my son, who are venerable, gracious and beautiful to make obeisance to the Exalted One, and these, my son, you must regard as you would your mother. Women will come, my son, who are young, gracious, beautiful and bedecked with jewels. But for these, my son, you must not have any desire , and on such occasions you must abide having an insight into what is ill and what is transient. If, Rahula, my son, you can turn your heart away from going forth, then do so as a favour to me.”
Then orders were issued by Kling ^uddhodana in the city of Kapilavastu. “Gather all the perfumes,” said he, " and garlands, flowers and aromatic powders that are to be found around the city of Kapilavastu within a distance of twelve yojanas. Assemble all the dancers, actors, athletes, wrestlers and tambourine-players.
The desires of devas are fulfilled by the thought of their minds; those of kings by the word of command; those of rich men are fulfilled without delay, and those of poor men by their own exertions.
As soon as the king had spoken, the city was decorated,
cleaned, swept clear of gravel and pebbles, fumigated by pots
of incense, hung with festoons of fine cloth, draped in bright
cloth, overhung with a canopy, and strewn with heaps of flowers.
Why do women in the prime of youth and adorned with varied garlands stand in their many thousands at the cross-roads?
Young women are there in the inner chamber of the palace … hurriedly running like fawns to the windows.
For Rdhula the son of the Buddha, the offspring of$uddho-dana, is abandoning his kingdom as the Exalted One did, and going forth to the religious life
The drum is beaten, the lutes are played, giving forth their sweet notes. Tabours are beaten, and ere long the young prince will come out.
Seven-stringed lutes sweetly resound as they are played with the bow... ’ere long the young prince will come out.
There is a splendid, merrily rattling chariot, draped in skins of leopards and antelopes. Eagerly tJie young prince mounts it and leaves his home.
There are cries of loving farewells and thousands of hand-claps resound in front of Rdhula, whose glory is deathless, as he leaves home.
The ^dkyans, with radiant crests and clothed in mantles of wool, and riding on stately elephants follow the young prince as he goes away.
With radiant crests, clothed in mantles of wool, and speaking eloquently and sweetly, they follow the young prince as he goes away.
Soon, the king’s women are distressed, and their eyes fill with tears when they see the gathered chariots, horses and carriages stretching over a yojana as though in a display of splendour.
He whose eyes are like the elephant’s or the partridge’s now has reached the city gate escorted by the comely beautiful women, as Indra is escorted by his devas.
He comes to the Banyan Grove, to his father, the Supreme of men, the Guide, the Lion-man, whose beauty is golden.
Having won glory he bows before him whose glory is supreme. And the Valiant Man, with his gentle webbed fingers, strokes the head of his noble son, and says,” My good Rdhula, surely your concern for self-control will bear fruit, for that you have abandoned material form with its pitifulness. This will be your last existence, soon you will attain nirvana.”
Then the Exalted One spoke to the venerable ^ariputra, saying, “Ordain Rahula, and let him share your hut with you. “The elder asked the Exalted One,” How, Lord, shall I ordain him? “The Exalted One replied,” O ^ariputra with the ordination of one who is a young man into the Aryan dharma and discipline. He is to say, ‘I, Rahula, am coming to the refuge of the Buddha, to the refuge of the dharma, to the refuge of the Sangha.’ Secondly, he is to say, ‘I am Rahula. The Buddha and none other is my refuge. The dharma and nothing else is my refuge. The Sangha and nothing else is my refuge. As long as I live, I, Rahula, will abstain from murder, theft, from wrong sensual behaviour, from falsehood, and from the state of indolence induced by indulgence in toddy and spirits. Establish me as a la y devotee on the basis of these five moral precepts. I, Rahula, will follow into the religious life the exalted Buddha who has gone forth to the religious life.’ A second time he is to say, ‘I, Rahula, will follow into the religious life the Buddha who has gone forth to the religious life.’ A third time he is to say, ‘I, Rahula, will follow into the religious life the Buddha who has gone forth to the religious life. I, Rahula, as long as I live, will observe the novice’s rule of abstention from murder and so on as far as the rule against accepting silver and gold.’ For these are the ten moral precepts.
“Then the elder will cut Rahula’s hair and ordain him. Sariputra will take him by his right hand and Maud-galyayana by the left and lead him to his bed of straw.”
Thus did the Exalted One direct it should be done.
The Dasabala spoke to the pair of disciples that had won fame and glory in heaven and earth, the chapter" of well train-ed disciples, abounding in wisdom, who had done their tasks.
“Inasmuch as he will acquire keen faculties, let the young Rahula be ordained into this dharma: let him be a follower of mine.”
Then $driputra, with his knowledge of right times, said to tJie Guide of the world,” How shall I ordain the noble Rdhula, the Conqueror’s own flesh and blood?”
The Guide, taking pity on the world, pronounced in a voice like Brahma’s that it should be tlte ordination into the Aryan dharma and discipline of one who is young.
“Let Maudgalydyana,” said he, “take Rdhula by the left hand and Upatisya take him by the right. Then let them ordain him and lead him to his bed of straw.”
He who takes from off his body the bracelets and the thread of gold will no longer live tormented by ill: those tormented will remind themselves of the Daiabala.
His mother then took into her lap her son whose wide dark eyes were like the elephant’s or the partridge’s, and spoke to him in these verses.
“You wear the finest of garments,” said she, "your body is scented with ointment and rouge. Difficult will a wanderer’s life be for you who have been used to such exceeding great comfort.
“Men like these must needs be glad when they have dug pieces of rags from the dung-heap. You, my Rdhula, must needs eat the cast-off food of a slave.
“You now have anklets of gold … You are glittering like burnished gold. Your kinsmen rejoice in you.
“What have you, my son, to do with the forest, you who have listened to the sweet and charming strains of the lute . . y and nakula^?
“Will you not believe what I say?, … Come, my son, give it up. Turn your face therefrom. It is not easy to win that immovable state.”
Rahula replied:
“Mother if there be any of quick understanding, count me among them. For I, too, will crush the lusts and go along my father’s way.”
The barber then sharpened his razor, and Rahula, bearing in mind the Best of bipeds deliberately gave up his bejewelled lock of hair.
And seeing him thus deliberately devoted to the Dasabala’s teaching {his father said to him) " My son, quickly attain the blissful and calm nirvana.
“Quickly attain those states which are beyond birth and old age.” Thus did he speak to Rahula.
When she had taken them in her lap, his mother stroked the well-combed tresses which (had grown) in dark rows on his golden neck.
Then Yasodhard’s eyes welled with tears when she saw her noble son Rahula bereft of his hair through his eagerness for the dharma.
And Maudgalydyana and Upatisya ordained the young Rahula who was thus rid of the householder’s marks, and was the colour of coral and clad in yellow robes.
When he had been ordained, the son of htm who bore the thirty -two marks of excelletice lived with th elder Upatisya, eager to be trained.
Thus does it behove you who have gone forth in faith, to live without regret for the strands of sensual pleasures and with your heart untainted.
Rdhula lived on gruel of fine and pure rice flavoured with curry and condiments, and went round the $dkyan families for alms.
With head and heart make obeisance to this son of the Buddha, named Rdhula, who has rent the veil of darkness and rid himself of all the a^ravas.
After the Exalted One had eaten with the women of the court, Yaśodhara, Rahula’s mother, in order to do honour to these excellent women, on the next day raised her joined hands to the Exalted One and invited him to a repast on the morrow. When she perceived the Exalted One’s silent consent, she was thrilled, pleased and happy.
And when the night was over she had an exceeding plentiful supply of solid and soft food prepared together with a large number of most exquisite sweetmeats remarkable for colour, smell, and taste. At the same time she had her house sprinkled and swept, draped with festoons of fine cloth, strewn with heaps of flowers, and overhung with a canopy. A sumptuous couch was laid out for the Exalted One, and couches befitting their rank for his company of monks.
Then the Exalted One dressed betimes, took his bowl and robe, and accompanied by his company of monks, entered the women’s apartment. And Yaśodhara, Rahula’s mother, having arrayed herself in bright raiment and jewels, served" the Exalted One and sought to entice him with sweetmeats to stay and live at home. But he would not change his mind.
When the Exalted One had finished eating, washed his hands and put away his bowl, and his company of monks had done likewise. King ^uddhodana, MahaprajapatI Gautami, Yasodhara, Rahula’s mother, and her attendants, were in-structed, roused, gladdened and thrilled by the Exalted One with a discourse on dharma. And when he had done so, he rose up from his seat and departed.
The monks said to the Exalted One, “Behold. Lord, how Yasodhara, arrayed in all her finery and adornment, served the Exalted One with sweetmeats and sought to entice him but he would not change his mind.” The Exalted One replied, “Monks, that was not the first time that she did so. There was another occasion also.”
Here the Ekasringa-J dtaka is to he repeated.
After the Exalted One had awakened to the incomparable enlightenment, he sat for seven days on his bed of straw at the foot of the hodhi tree with his legs crossed. “Here,” said he, " at the hodhi tree I won pre-eminence after seven days, woke up to enlightenment, and reached the end of the jungle and wilderness of birth, old age and death. Here I broke Mara of the lusts. Here I broke Mara the deva.
Here I realised the vow made by me an infinite incalculable kalpa ago. Here at the foot of the hodhi tree …
For a full seven days the perfect Buddha, the monument of the whole world, after awakening to the supreme enlighten-ment, did not rise from his seat.
Thousands of koṭis of devas assembled in the sky, and for a full seven nights poured down a shower of blossoms. Blue lotuses, red lotuses, campaka, and white lotuses, lovely, thousand-petalled and brilliant, did the devas then rain down.
And Mara was then confounded, and with his staff he wrote on the ground; “Vanquished am I by the deva of devas, by the mighty $dkyan lion.”
The Trdyastrimsa devas, the Ydma devas, the Tusita devas, the Nirmdnarati devas, the Paranirmitavaśavartin devas, devas who still abide in a world of sensuous delights, scattered in the sky celestial showers of blossoms, red sandal-wood, celestial aloe and campaka.
A celestial powder of jewels rained down from the sky. This Buddha-field was spread all over with a rain of powers the size of a dice.
Thousands of koṭis of Brahmds assembled in the sky, and poured down a fine powder of celestial red sandal-wood.
With the devas of earth were self-luminous $uddhdvdsa devas; every place, from one quarter to another, swarmed with devas.
The air was filled with sunshades, flags and bamiers, as they rendered highest honour to the glorious perfect Buddha. A rich radiance was shed wherewith the Buddha-field was suffused. The highest parts of the world-system became the colour of fire.
The hells became tranquil in the rays of the Buddha; bodies became cool, and all were happy.
Those who had worked out their hellish penalty of woe, on passing away from the hells, were forthwith reborn among the devas.
In Sanpva, Kālasūtra, Tapana, Pratāpana and Raurava, the fire was quenched by the rays of the Saviour of the world.
In Avīci and in Saṁghāta and in the separate hells, everywhere was the fire quenched by the rays of the Saviour of the world.
In all those separate hells that are in the world-systems, the fire was quenched by the rays of the Saviour of the world.
Those who in the sphere of the brutes were wont to feed on gory flesh, were filled with love by the Buddha, and did no harm to one another.
The bodhi tree was adorned with sunshades, banners and flags, and covered with minarets fashioned by the devas.
All around on the ground away from-the bodhi tree were stumps of trees, rough earth, gravel and pebbles.
But the bodhi throne was surrounded by bejewelled ground which the devas fashioned in the centre of the Buddha-field.
Thousands of devas stood on the ground, carrying censers and worshipping the Guide of the world.
All the ground beneath was covered with lotuses the colour of fdmbunada gold, which sprang up through the power of the Buddha.
And the beings who were afflicted with the ill of disease, and were defenceless and helpless, became whole and happy, bathed in the rays of the Buddha.
Those blind from birth gained sure sight and were able to see objects. They spoke to one another of the mighty One who had won enlightenment.
Passion, hate and folly were done with} when enlighten-ment was won hy the $dkyan Lion, the great Seer.
Palaces and fair mansions, gabled and delightftd, all turned towards the mighty Bodhisattva.
All men and women in the Buddha-field turned towards the bodhi tree of the great Seer.
Devas, male and female, deva sons and fair deva maidens all turned towards the bodhi tree of the great Seer.
Ndgas, Gandharvas, Yaksas, Kumbhdndas and Rdk^asas all turned towards the bodhi tree of the great Seer.
Young boys and young girls arose from their beds and stood and turned towards the bodhi tree of the great Seer.
All gems of precious stones, celestial and rare, ornaments of devas, turned thitherwards.
The jewels of Ndgas, Yaksas, Piidcas and Rdk^asas turned towards the immovable bodhi tree.
The mansions of devas, Ndgas, Yaksas and Rdksasas turned towards the bodhi tree of the great Seer.
Anklets, bracelets and armlets turned towards the immov-able bodhi tree of the Buddha who had won enlightenment,
Necklaces worn on the neck and lovely strings of pearls, the adornments of human beings, all turned towards the immovable bodhi tree.
Strings of pearls, brilliant adornments, earrings of gems, draperies and signet-rings all turned towards the immovable bodhi tree.
All the inconceivable beings in the Buddha-field, wittingly or unwittingly, turned towards the immovable bodhi tree.
Cool winds, fragrant and delightful, blew all around the Buddha-field of the Mighty One who had won enlightenment.
The love of an only son and the constant obedience of one beloved by his parents were there.
All the devas in the Buddha-field, Ndgas, men, Asuras, Kinnaras and Yaksas gazed upon their Guide.
Carrying censers they all stood there in happiness, and worshipped the Light of the world as he stood on the bodhi throne.
With joined hands uplifted they adored and praised him in verse. They did honoitr to the Buddha as they stood near the bodhi throne.
All beheld him seated there, the light-bringing Saviour of the world; no one perceived him standing at a distance, even of a fathotn’s length.
No one in the world beheld the Buddha from behind, but all the quarters saw him face to face.
No one beheld the Guide of the world from the left or from the right, but all beheld the great Hero straight in front.
Forthwith incense was burnt in the Buddha-field and all the confines of the Buddha-fields were filled with its scent.
It is not possible to count all the koṭis who saw the glory of the Buddha as they stepped towards the bodhi tree.
All grasses, herbs and trees turned towards the bodhi tree of the great Seer.
Who having heard of such marvellous signs displayed by the Saviour of the world, would not be glad? Who but a minion of Mara?
All the glory that was the mighty Buddha’s when he won enlightenment could not be declared even in the words of one gifted with magical powers of speech.
When those who saw the perfect Buddha as he stood on the bodhi throne, and worshipped him, the great Hero, heard of the signs they were glad because they understood.
And the monks who stand flawless in morality will beget a fine rapture when they hear this sutra.
There will be joy for those who are endowed with good forbearance and a gentle disposition, who are high-minded and desirous for knowledge of the Buddha.
There will be joy for those who, awake to the supreme enlightenment, comfort men by saying that they will deliver them from oppression.
There will be joy for those who have honoured previous Buddhas, Best of bipeds, when they hear this sutra.
Those who gladdened and refreshed men with food and drink will also do reverence to the Buddha when they hear this sutra.
Those who succoured the poor with their wealth will do reverence to the Buddha when they hear this sutra.
Those, too, who reared monuments to Buddhas of old, lofty and fair palaces, will be made glad.
Those who upJield the true dharma of the Saviours of the world when it was disintegrating, and who renounce gain and reputation, will also be gladdened.
Those, too, whose lives are no more to he re-compounded and are rid of karma that demands requital, the beloved of the Saviour of the world, will he enraptured.
There will he rapture for those who, when they see Maitreya, the Best of bipeds, will do him great honour.
There will be rapture for those who, seeing Simha, the great Ndga, the monument of the world, will do him great honour.
There will be rapture for those who, eager for knowledge of the Buddha, will do honour to Ketu, the Saviour of the world.
There will be rapture for those who, eager for knowledge of the Buddha, will do honour to the Buddha Pradyota.
There will be rapture for those who, seeing the Buddha Jyotin, the invincible, will do him great honour.
There will be rapture for those who, seeing Sunetra, the Light of the world, will revere him with adoring worship.
There will be rapture for those who, seeing the two Saviours of the world, the Tathāgatas named Kusuma, will revere them.
There will he rapture for those who, seeing Meru, perfect Buddha, best of bipeds, choicest of speakers, will revere him.
There will be rapture for those who, seeing Puspa, supreme BuddJia, best of bipeds, will render him the highest worship.
Those, too, will he exultant who have revered the Sangha of the four Lords of men in this auspicious kalpa.
There will be terror for those who are greedy for gain and reputation, who rely on false knowledge and are avaricious, when they hear this sutra.
There will be happiness for those who, though they delight in society and dwell amid the crowd, have heeded seclusion with the Buddha.
Even the immoral, when they have heard the Buddha speaking thus, will turn to the Light of the world, and render him eager reverence.
There will he joy for the future gentle and blessed Bodhi-sattvas who have been proclaimed by the Buddha.
Those who will never lapse from knowledge of the Buddha will be blessed when they have heard this sutra.
Those who, trained with submissive minds in knowledge of the Buddha, have revered, honoured and worshipped former Buddhas, choice beings and Lords of men, will be glad when they hear of the beauty of the Best of men.
Those whose faith is entirely perfect, those endowed with hundreds of koṭis of good qualities, those who, rejoicing in the Sugata’s teaching, uphold the dharma when it is dissolvi^ig,
And those who are constant and humble, and are not scurrilous and loose of talk, hut are kindly of speech" and not given to pride, all will he glad when they hear of the beauty of the noble Conqueror.
Those who do not forsake the knowledge of the Buddha, and whose infinite, peerless enlightenment is without a fault, and those who abide in unremitting devotion, will be glad when they hear of the knowledge of the noble Conqueror.
Then at the end of the seven days the Exalted One rose up from his throne, surveyed the hodhi tree with a Naga’s look and with a steady gaze. In joy and ease he stood for the second seven days fasting and gazing steadily at the hodhi tree.” Here at the hodhi tree, “said he,” I made an end of the jungle and thicket of the round of rebirth and death which has no beginning or end. Here I have broken Mara of the lusts, Mara of death, and Mara of the skandhas; I have broken Mara the deva. Here I have realised the vow I made an infinite incalculable kalpa ago. Here at the hodhi tree I have won pre-eminence in the world; I have won primacy in the world; I have won the essence of being.”
Thus for seven days the Exalted One in joy and ease contem-plated the hodhi tree with steady gaze. The third seven days he spent in walking up and down a long way in joy and ease. Now on that occasion wicked Mara was sitting down not far from the Exalted One; and he was ill at ease, dejected and filled with remorse. With his staff he wrote on the ground, “Gotama the recluse has escaped from my power; Gotama the recluse has escaped from my power.”
Then Mara’s daughters Tantri and AratI approached Mara and addressed him in a verse:
Is it your wish, my trouhled father, that I should hring this man to you bound in the snares of passion like an elephant from the wood? I could hring him to you in chains, and he would he your slave.
But wicked Mara repUed to his daughters in a verse:
An Arhan and a Sugata in the world is not easily enticed by passion. He has passed beyond the sphere of my power, and hence am I sore distressed.
Mara’s daughters, however, not heeding their father’s words, went to the Exalted One, followed him as he walked up and down, and said to him, “We would pay worship*^ at thy feet, O Exalted One; we would pay worship at thy feet, O Sugata.”
But the Exalted One paid them no heed, since verily his heart was perfectly emancipated through the utter decay of every substrate of rebirth.
Then Mara’s daughters stepped to one side and recited their spellsI saying, “Manifold is the desire of men; manifold is the desire of men. Let us now fashion ourselves by means of our magic power into forms of what girls of fifteen or sixteen years look like, a hundred of them for each of us.” They did so and went up to Gotama the recluse and followed him as he walked up and down. “We would pay worship at thy feet. Lord,” said they. “We would pay worship at thy feet, Sugata.” But the Exalted One paid them no heed, since verily his heart was perfectly emancipated through the utter decay of all substrates of rebirth.
Then Mara’s daughters stepped to one side. They recited their spells, saying, “Manifold is the desire of men; manifold is the desire of men. Let us now fashion ourselves by our magic power into forms of what women with one child or with two children look like, a hundred of them for each of us. “They did so and went up to Gotama the recluse and followed him as he walked up and down.” We would pay worship at thy feet. Lord,” said they. “We would pay worship at thy feet, O Sugata.” But the Exalted One paid them no heed, since verily his heart was perfectly emancipated through the utter decay of all substrates of rebirth.
Then Mara’s daughters stepped to one side. They recited their spells, saying, “Manifold is the desire of men; manifold is the desire of men. Let us now fashion ourselves by our magic power into forms of what women of middle age look like, a hundred of them for each of us. “They did so, and went up to the Exalted One and followed him as he walked up and down.” We would pay worship at thy feet. Lord, “ said they,” We would pay worship at thy feet, O Sugata.” But the Exalted One paid them no heed, since verily his heart was perfectly emancipated through the utter decay of all substrates of rebirth.
Again, Mara’s daughters stepped to one side. They recited their spells. “Surely”, said they, “we can go and fashion ourselves into the likeness of extreme age. Let us now then become aged, old, ancient, hoary headed, bent like rafters, leaning on our sticks, and go to Gotama the recluse, bow at his feet, and one by one ask him a question.” So Mara’s daughters became aged, old, ancient, hoary headed, bent like rafters and leaning on their sticks. Going up to the Exalted One they bowed at his feet and stood to one side. As they thus stood to one side, Mara’s daughter, Tantri, addressed the Exalted One in verse:
How does a monk live and apply himself in the world, who, having crossed the five floods is crossing the sixth? How does a monk meditate and apply himself so that sensual thoughts are kept outside of him and gain no foothold in him?
The Exalted One replied to Mara’s daughter, Tantri, in verse:
Knowing the dharma and meditating without applied thought he is not excited by passion nor harbours slothful memories. Abiding and applying himself thus the monk who has crossed the five floods crosses the sixth.
His body impassible, his heart set free, he is mindful, without anger, and rid of pride. Meditating and applying himself thus, sensual thoughts are kept outside of him and gain no foothold in him.
Then Mara’s daughter, Aratl, addressed the Exalted One in verse:
Is it because thou art overwhelmed with grief that thou dost meditate in the wood, seeking to spend thy life in thought^? Hast thou insulted the villagers and canst not make friends with them? Else why dost thou not make friends with folk^?
The Exalted One replied to Aratl, Mara’s daughter, in verse:
Nay, the whole root of grief have I dug out; all greed for life have I abandoned, and I shall win the goal of my endeavour, the peace of my heart. Devoted to meditation, aware of true happiness, I thus cannot make friends with man; there can be no friendship between him and me.
Then Arati, Mara’s queen, addressed the Exalted One in verse:
He who fares on with his groups and orders has cut off all craving. And many beings will make a resolve. Yea, he will surely pluck many men from the clutches of the king of death, and lead them to the sphere of the immovable and the griefless.
The Exalted One then replied to Mara’s daughters in verse:
You seek to dig through a mountain with your finger-nails. You chew iron with your teeth; you beat your heads against a hillside; you seek a footing in the abyss. What else, you wicked ones, is your pursuit of me because of your envy of the Buddha?
Mara’s daughters, thus perceiving that Gotama the recluse knew them, in their distress, dejection and remorse came to Mara, their father, and addressed him in verse:
This day, father, have I been beaten. This man cannot be led by passion. He has passed beyond my power, and hence I grieve me sore.
“Any other man, father, who was not free of attachment, would, on seeing us in all our beauty be overcome and fall down in a swoon. The warm blood would be drained from his face, and he might die from his affliction, or suffer the loss of his senses. But Gotama the recluse, father, being an Arhan and rid of passion, hatred and folly, has proved superior.”
Then wicked Mara approached the Exalted One and stood to one side, and as he thus stood to one side he addressed the Exalted One in verse:
Hither came in joyful anticipation, Tantn, A rail and Rati, hut the great Hero swept them away as the wind sweeps away a fluttering tuft of cotton.
When he had recited this verse, wicked Mara, unhappy, dejected and remorseful, forthwith disappeared.
When the Exalted One had set rolling the excellent wheel of dharma, the monks said to him, “How was it that Mara’s daughters came to the Exalted One desiring and seeking an opportunity to tempt him, but not succeeding in finding one left him alone?” The Exalted One replied, “Monks, that was not the first occasion they acted so. They did so on another occasion also.” The monks asked, “Was there another occasion, Lord” The Exalted One replied, “Yes, monks.”
Once upon a time, monks, long ago, in the city of Benares in the province of Kasi, there was a trader named Dharma-labdha. He was a seafaring merchant and used to cross the great ocean and return after a prosperous voyage.
Now once as he was leaving Benares some five hundred merchants approached him and said ” We, too, will cross the great ocean with you. “But Dharmalabdha replied,” You cannot go the way I go. For I go to the island of the ogresses, and these ogresses seduce traders with hundreds of wiles. Hundreds of traders are there who have been seduced by the ogresses and have fallen upon misfortune and disaster. You cannot go with me.” Thus the merchant Dharmalabdha refused permission to those five hundred traders, “Lest,” as he said, “you be seduced by those ogresses and fall upon misfortune and disaster.”
But then the five hundred traders met together and said, “Here is this merchant Dharmalabdha who goes his pros-perous way over the great ocean; he goes and comes in safety, and he quickly returns after a successful voyage. But he will give us no chance to go. Friends, whatever kind of merit the virtuous trader Dharmalabdha has acquired, do you, too, acquire a like one, so that when he sets out from Benares we, too, shall go.” And so all the five hundred traders acquired the same kind of merit as Dharmalabdha, and when he set sail all the five hundred traders set out with him and went with him as their leader.
When they reached the place where those ogresses lived, all the five hundred traders were called together by Dharma-labdha the merchant and given a warning. “Friends,” said he, “all you five hundred traders set out from Benares with me, and now we are about to reach the dwelling-place of the ogresses. These ogresses will try to seduce you in various ways, some with their beauty; others with their voices; others with perfumes; others with sweet flavours, and others with their touch. There in your path the}^ will conjure up various and divers desirable and lovely things; they will conjure up wares laid out for sale by the road-side. Wherever there is any desirable and lovely things do not look at it. None of you must covet it in any way. You must in no way lay hold of anything, you must in no way eat of anything. They will conjure up thousands of various kinds of flowering trees and fruit trees laden with intoxicating flowers and fruits, from the roots right up to the flowers heavy with clusters of leaves and fruits. But you must not touch any flower or any fruit. They will conjure up divers lotus-ponds, clear and bright, with cool water, and strewn with golden sands, covered with lotuses, and having pleasant strands for bathing. These, my friends, you must in no wise go near. You must in no wise taste the water from the pools, or a red and white lotus, or a blue, red and white one, or a white one, or the fibrous stalk of a lotus. They will conjure up as well divers kinds of gems and precious stones. You must in no wise let greed for these arise in you. Whoever will let greed arise in him will never again return to Jambudvlpa; for thus will he f>ass from misfortune to disaster. But he who will turn away from everything in the dwelling-place of the ogresses will have a prosperous voyage and return successfully to his own land.”
When they should have acquired merit the traders would set out from Jambudvīpa for the great ocean, which was a source of wealth and treasures.
Embarking on their ships and going down to the sea they would gather treasures from the islands and return successfully.
Their merchant leader was a wise and prudent man, named Dharmalabdha, and he warned them, saying, " Traders, on the way we go are terrible ogresses who wield power through their magic and are well-versed in the art of illusion.
“The foolish simpleton who succumbs to their charms will no more return to Jambudvīpa, his home. But he who will pay them no heed will successfully return to his home in Jam/uudvipa.”
And so they went on the course that brought them to where the ogresses dwelt. These sought to seduce the traders by means corresponding to the susceptibilities of each.
With their beauty, their voices and their touch, with perfumes and sweet flavours, with many a varied pleasure, they sought to seduce the traders.
Thus the traders who were susceptible to beauty were seduced with beauty; those susceptible to sounds were seduced with charming songs and music; those susceptible to perfumes were seduced with charming perfumes of various kinds; those susceptible to sweet flavours were seduced with exquisite flavours of various kinds, and those susceptible to touch *were seduced with contacts of various kinds.
Then all the five hundred traders said, “Why should we night and day wear ourselves out in the pursuit of various occupations, when we can enjoy here such beauty, sound, perfume, flavour, and touch? Let us divert and enjoy ourselves here, and return no more to Jambudvīpa.”
They told their leader Dharmalabda about it, saying to him, “Greet our friends, relations and kinsmen in Jambu-dvipa for us, for we mean to stay and enjoy ourselves here.” Their leader replied and said to them, “Friends, these women are not human beings, they are ogresses. I told you so from the start. For I said to you, ‘Tomorrow we shall reach the dwelling-place of the ogresses, and they will try to seduce you in many ways.’ But you must not covet anything there. If you wish to return to your own land in safety, do not let yourselves imagine that these ogresses are human beings, lest you all pass from misfortune to disaster.” But though repeatedly warned by their leader Dharmalabdha, they did not heed him, because they were deluded by their folly.
The merchant-leader Dharmalabdha, with his own company, sailed on, and alP the things which the ogresses had conjured up vanished and seemed to have been just a dream. All the five hundred traders were devoured by five hundred ogresses, their bones alone being left.
When they had devoured the five hundred traders, the whole band of ogresses gathered together, and said, “Here is this merchant-leader Dharmalabdha repeatedly sailing this way. He wins wealth time after time and returns safely to his own land. He also prejudices men against coming this way lest, as he says, they be devoured by ogresses. Who has the power to seduce this Dharmalabdha and then devour him? “Then a certain ogress came in, whose wiles were many and who had seduced and devoured several hundreds of traders. She was prevailed on by the ogresses to seduce Dharma-labdha.” He will then,” said they, “be your meat.” So she transformed herself into a young and beautiful woman, and followed close behind Dharmalabdha wherever he went. Now and again she would move up within the view of the merchant-leader. But he paid no heed to the woman.
The merchant-leader in virtue of his merit came down to the sea-port carrying treasures of various kinds. He crossed the great ocean in safety and came to Jambudvīpa. But the ogress in the semblance of a young and beautiful woman followed close behind the merchant-leader and strove in many ways to seduce him.
When Dharmalabdha had safely reached the province of Benares, the ogress conjured up a young boy resembling the merchant-leader, to whom she presented him.” If, “said she,” you go and forsake me, at least take this boy. For who will bring him up when you are gone? “But the merchant-leader replied,” This is not my son, nor are you my wife. I am a human being; you are an ogress. Hundreds of traders have been seduced by you and your companions and have fallen from misfortune to destruction.”
But then the ogress went about the villages, cities, towns and the provinces complaining to the people. “This Dharma-labdha,” said she, “with his fair words brought me from a certain town and now he would abandon me here. He will not receive this son of his nor take me with him.” The merchant-leader was reproved by the crowd, by the men as well as by the women. “Merchant,” said they, “do not send this woman away after bringing her from that seaport town. This is your son, for he is like you.”
The merchant-leader answered and said, "He is not my son, nor is she my wife. She is an ogress. Many hundreds of traders have been seduced by these ogresses and then devoured. “But the ogress said to the people,” This is just like those men who have gained their desire. When they are enamoured of a woman, then they talk about her hundreds of good qualities. But when their passion is spent we are made out to be piśācanls, and Raksasis, and reviled on the score of a hundred blemishes.”
Thus did the ogress try to convince the people, and thus did the merchant-leader Dharmalabdha safely reach his home in Benares.
The traders at once replied to the merchant-leader and said,” Why should we toil unceasingly night and day, when we have here and now attained the beautiful things we sought?
“So, master, hid farewell for us to our kith and kin in Jamhudvipa; for it is here that we shall enjoy ourselves. Thither we shall return no more.”
The merchant-leader said,
“my friends, have you lost your senses^? If you act thus, before long you will become meat for ogresses.
“They will eat your skin, your fat and your flesh, and drink your blood. Glad will the ogresses be when they have won such a feast.
“He who will not do as I say will repent it afterwards.” Thereupon other traders m^de haste to speak to the merchant-leader.
“Why,” said they, “should we toil night and day without ceasing when we have here and now got the sounds we sought?
“Master, hid farewell for us to our kith and kin in famhudvipa. For it is here that we shall enjoy ourselves; thither we shall return no more.”
Other traders again made haste to speak to the merchant-leader.” Why, “said they,” should we toil night and day without ceasing when we have here and now got the sweet scents we sought?
“Master, bid farewell for us to our kith and kin in famhudvipa, for it is here that we shall enjoy ourselves; thither we shall return no more.”
Other traders again, thereupon made haste to speak to the merchant-leader. “Why,” said they, " should we toil night and day without ceasing, when we have here and now the sweet flavours we sought?
“Master, hid farewell for us to our kith and kin in Jamhudvipa, for it is here that we shall enjoy ourselves; thither we shall return no more.”
The merchant-leader said:
“my friends, what is this you do? Do you not re-member, or are you perverse? If you act so, you soon will become meat for ogresses.
“They will eat your skin, your fat, and your flesh, and drink your blood. Glad will the ogresses be when they have won such a feast.
“If you do not as I say you will repent it afterwards.” But still other traders made haste to speak to the merchant-leader.
“Why,” said they, " should we toil night and day without ceasing when we have here and now the contacts we sought?
” Master, bid farewell for us to our kith and kin in Jambudvīpa, for it is here that we shall enjoy ourselves; thither we shall no more return.”
The merchant-leader said:
“my friends, now have you not lost your senses? If you act so, you will soon become meat for ogresses.
“They will eat your skin, your fat and your flesh, and drink your blood. Glad will the ogresses be when they have won such a feast. If you do not as I say, you will after-wards repent it.”
Then the terrible ogresses quickly threw all the traders into their grim stronghold of iron.
Then they all came together and took counsel because that one merchant came time and again and safely sailed back across the sea, and they were not able to devour him.
Now there was one ogress among them who was clever and cunning, and had seduced and devoured many a trader.
And she spoke to all the other flesh-eating and pitiless ogresses. “I,” said she, “will seduce him and he will he my m^at.”
So when the merchant crossed the sea, the ogress crossed tenth him, following behind him close on his heels.
Said she to him, “Here is your little son; he will die of grief for you. So take him. Why should you forsake your own begotten son?”
“Deliver him to him whose wife you are, instead of saying he is the son of a childless man. You are not a human being. You are an ogress, though you cannot devour me.”
But she went round the villages, towns, the kingdom and the provinces, saying to the people, "He, my husband, is forsaking me.”
The people came together, both men and women, and reproved the man, saying, “Why do you desert your wife?”
The nobles, too, the brdhmans, the vaisyas and the ^udras came together and reproved him, saying, “Why do you desert your wife?”
Dharmalabdha replied:
“My friends, she is not my wife; she is a terrible ogress. She is a cruel man-eater. Be assured of this.”
Dharmalabdha in spite of being reproved by the crowd did not give way but persisted in saying, “This is not ray son, this is not my wife. She is an ogress.” But she went about by night and sought to convince the people, saying, “This is just hke men who have gained their desire. At one moment they are inflamed with passion;^ the next moment their passion is spent. While they are still pursuing their desires they are always speaking hundreds of endearments to their women. But when their passion is spent, then we are made out to be Raksasis, Pisacinis, and low-class women, and reviled with a hundred insults.”
The woman was thus disowned by Dharmalabdha. The counsellors reported this to King Brahmadatta, saying,” Your majesty, the great merchant-leader Dharmalabdha brought a woman with him from a town across the sea, and she is lovely, handsome, possessing most perfect beauty; her equal in beauty is not known. But Dharmalabdha for some reason or other does not acknowledge her as his wife, nor does he acknowledge this son of his.”
The king bade his counsellors summon Dharmalabdha the merchant-leader before him. He was thus haled before the king, as was also the woman. When King Brahmadatta saw the woman, that she was lovely, handsome and possessing most perfect beauty, he fell violently in love with her. He then said to the merchant-leader, “If you have no use for the woman, give her to me.” Dharmalabdha replied, “Your majesty, do not commit an act of folly. She is not my wife, nor is this my son. She has come from across the sea trying to seduce me, following close behind me in order to try her wiles. She is not a woman; she is an ogress. Do not, your majesty, think of doing this.”
But the king, infatuated with the woman because of her tender beauty, refused to listen to Dharmalabdha. As was said by the Exalted One:
The impassioned man knows not what is good, nor does he perceive dharma. A man always becomes blind when passion overcomes him.
So the king took the woman into the women’s quarters. When King Brahmadatta had dalhed with her and enjoyed and amused himself Mith her, he lay down with her. Now the ogress had put the whole court to sleep. She and her son then devoured the king. When they had devoured the king she sent her son to the other ogresses to tell them to come quickly, for all the court was ready to be eaten. In an instant the son returned bringing the crowd of ogresses. And that night they devoured all the people of the court, both those within and those without , men, women and children, elephants and horses, and nothing but bones and skulls were left.
In the morning the counsellors went to the palace and saw that the doors were closed. The household priests, too, came, and the army officers, the town treasurers and coun-cillors, and the community of traders with Dharmalabdha at their head, all came to give the morning’s greetings as usual. They, too, saw that the palace doors were closed. The counsellors asked among themselves, “Why are the palace doors not open to-day? Usually the palace doors are open, the palace sprinkled and swept, and the appointed seats set out. We do not hear the sound of any one, either of a woman or of a man, or of an elephant or horse. In all the spacious palace with its crowd of people we do not hear the sound of anyone.”
But Dharmalabdha the merchant-leader said, “Gentlemen, you will no more hear any sound coming from the palace. That pitiless ogress who feeds on flesh and blood was admitted into the palace. And she has made great havoc there. Open these doors so that we may know what is toward in the palace.”
The counsellors had a ladder brought, and they made some men scale it, bidding them to go and open the doors. When these men got up into the palace they saw the skulls of elephants and horses. And they told the crowd of people, saying, “The whole court has been devoured; there are only skulls left.” They were then bidden to get down and open the doors. They got down then and opened the doors. The counsellors, army officers and town councillors passed through the outer gate of the king’s palace. In the elephants’ enclosure they saw bones and skulls; in the horses’ enclosure only skulls were left, and only the bones, too, were left of the grooms and keepers. On the outside the royal palace looked frightful and smelt foul like a cemetery.
They opened the inner doors of the royal palace and went inside. There again they saw that only the bones were left of the king and his queens. And thus the palace both within and without looked frightful and smelt foul like a cemetery.
Then the counsellors and town councillors called the people together and had the palace within and without sprinkled, swept and fumigated. They paid due honour to the remains of the king and his queens. From all parts around the city a troop of soldiers of the four aims: fighters on elephants, cavalry, charioteers and infantry were levied and drawn up. In this way the city and province were protected against the assault of any king.
The counsellors, town-councillors and the country people assembled to deliberate. They consulted among themselves, saying, “Friends, who of us here in Benares can become a king fit to protect this kingdom righteously?” And they all, counsellors, town-councillors and country people, reflected thus: “There is no fitting king for Benares other than Dharmalabdha, the merchant-leader. He is virtuous and vigilant. Not even Yaksas and Raksasas can succeed in tempting him. For thrice has he crossed the great ocean, and every time he has had a prosperous voyage and returned in safety.” So they set Dharmalabdha on the golden throne and anointed him king.
The Exalted One said, “It may be again, monks, that you will think that at that time and on that occasion Dharmalabdha the merchant-leader was somebody else. You must not think that. And why? I, monks, at that time and on that occasion was the merchant-leader named Dharmalabdha. The chief ogress was Mara’s daughter. Then, too, did she approach me, desiring and seeking an opportunity to tempt me. But she did not succeed. And this other time, too, when she approached me desiring and seeking an opportunity to tempt me did she fail to succeed.”
When the king had heard from his chief ministers that Dharmalabdha would not acknowledge the woman he had brought from over the sea,
He immediately instructed his chief counsellors, saying to them, “If this man will not have the woman, take her into my women’s quarters.”
Conscious of the risk, she did not set about eating them herself, but sent her son to take the news to the other ogresses and to say, “I have devoured the king. Come hither at once to eat.” Five terrible blood-drinking ogresses all came to the palace, and then returned the way they had come.
The Exalted One, the Master, calling to mind a former abode, a former birth, related this jataka to his monks.
The Exalted One explained the meaning of it in a dis-cussion of the skandhas, the dhatus, the ayatanas and the atman.^°
“When of yore,” said he, “I lived in one of my lives in the round of rebirth that has no beginning or end, then was I Dharmalabdha, the prudent trader. The daughters of Mara were the ogresses. Thus understand this jataka.”
Rid of old age and grief, the Exalted One told his monks of his many and infinite sufferings, of his long faring up and down in the past.
Here ends the Jataka of Dharmalabdha the merchant-leader.
Now while the Exalted One was taking his long walk up and down, KalaI the Naga king, came to him. He bowed his head at the feet of the Exalted One, arranged his robe over one shoulder, raised his joined hands, and said, “Lord, former perfect Buddhas, the exalted Krakucchanda, Konaka-muni and Kāśyapa, lodged in my abode. Well would it be if thou. Lord, would take pity on me and also lodge in my abode.” And so the Exalted One spent the fourth week in joy and ease at the abode of the Naga king Kala. Then at the end of the fourth week the Exalted One left the abode of Kala the Naga king.
The Naga king Mucilinda who also had shown respect to former Buddhas came to the Exalted One. Having bowed his head at his feet, he stood to one side with his joined hands raised and appealed to the Exalted One. “Lord”, said he, “former perfect Buddhas, the exalted Krakucchanda, Kona-kamuni and Kāśyapa, lodged in my abode. Well would it be if thou, too. Lord, would take pity on me and lodge in my abode.” And so the Exalted One spent the fifth week fasting in joy and ease at the abode of Mucilinda the Naga king.
Now in that week unseasonable rainy weather came on. For the whole week it rained night and day. But Mucilinda the Naga king threw his coils seven fold around the Exalted One to form an envelope of half a yojana and covered him above with his broad hood. And so that the Exalted One should not be assailed by any poisonous or offen-sive smell the Naga king named Mucilinda emerged from his abode, threw his coils around him and covered him for seven days with his splendid well-shaped hood, and thus begat rich merit. The Naga king Vinipata also won merit, for he threw his huge coil around him for seven days.
VTien the Exalted One, the perfect Buddha, was living his life of austerity on the banks of the river Nairaiijana, he was seen by a goatherd. Now when the goatherd saw the Exalted One mortifying himself with these grim austerities faith arose in him. With serene heart he planted a young banyan tree for the Exalted One. When he had planted this young banyan tree, he went to the Exalted One, held out his joined hands, and said to him, “Lord, I planted this young banyan tree for the Exalted One, believing that when the banyan tree should have grown to its full size, the Exalted One would have achieved his aim. So, for my sake, be pleased to make use of this banyan tree.” The Exalted One silently intimated his assent to the goatherd.
When the goatherd perceived this silent assent he became glad, exultant, delighted, pleased, joyful and content. From time to time he would dig about and around the banyan tree, stake it and hoe around it. From time to time he would water and sprinkle it by pouring cool water on and around it. Thus the goatherd’s young banyan tree quickly grew to have great branches and to be a lovely and beautiful tree through the power of the Exalted One.
And when the goatherd saw the young banyan tree grown into a lovely and beautiful tree with its branches spreading downwards and outwards, his heart became exceeding serene. In virtue of that serenity of heart and his root of merit, on the dissolution of his body he was reborn among the devas of Trayastrirnsa as a deva named Nya-grodha possessing great majesty and power. Though he had been reborn there later than they, he excelled the other devas born before him in Trayastrirnsa in the five deva attributes of length of life, complexion, happiness, dominion and retinue. As soon as he was reborn there this reflection occurred to him: “What fair karma did I contract and store up when I was a human being? As the maturing of what karma have I been reborn here in the world of the Trayastrirnsa devas?”
Then the deva Nyagrodha, while he was thus pondering what his root of merit might be, saw the banyan tree which he had planted for the Exalted One on the banks of the river Nairafijana. And so, accompanied by several thousands of devas, the deva Nyagrodha, in his surpassing beauty irradiat-ing the whole abode of Mucilinda with a sublime radiance, came to the Exalted One, bowed his head at his feet and stood to one side. Arranging his robe over one shoulder and holding out his joined hands, he said to the Exalted One, “Lord, when I was a human being and a goatherd looking after my goats, I planted this banyan tree for the Exalted One. As a result of that root of merit, when I passed away from among men I was reborn among the deva hosts of Trayastrim^a. Well would it be if the Exalted One would take pity on me and make use of this banyan tree, so that thereby I may have a greater reward still.”
The Exalted One silently intimated his assent to the deva. And the deva perceiving the Exalted One’s silent assent, was glad, thrilled, exultant, joyful and content. He bowed his head at the Exalted One’s feet, saluted him thrice from the right, and then departed.
After he had left the abode of Mucilinda the Naga king, the Exalted One spent the sixth week fasting in joy and ease at the foot of the Goatherd’s Banyan-tree. When this sixth week at the foot of the Goatherd’s Banyan-tree was over, he spent the seventh week fasting in joy and ease at a shrine of many devas in a thicket of kstrikd trees. Thus the Exalted One fasted for seven weeks or forty-nine days.
In the north country is a town called Ukkala. Now it happened that two merchants of this town of Ukkala, by name Trapusa and Bhalhka, who were rich, wealthy, opulent, virtuous, and possessing many attendants, were coming with five hundred loads along that way from the south. Of their luck-bringing oxen one bull was born under the constellation Sujata, and another under the constellation Klrtika. And they were hence called Sujata and Kirtika after the constellations. They went in front of the whole caravan drawing the leader’s waggon. Wherever on the journey there was any danger, whether from a lion, tiger, leopard, rhinoceros, elephant, demon of the forest, flood or brigand, the bulls would refuse to go that way. The merchants thus knew there was danger there, and they would come together and go scouting in all directions.
Now the bulls Sujata and Kirtika came to the thicket of kstrikd trees. There in the thicket of kstrikd trees they were stopped by the magic power of the dead relatives of the traders Trapusa and Bhallika who had become devas, and they could not go on. When they stopped all the men of the caravan became frightened and got ready to fight. But the relations who had become devas, standing in the air, raised a shout and made their noise heard. “Traders,” cried they, “be not afraid. No danger threatens you. But the Exalted One, the Buddha, abides in the wood here, having appeared after a period of seven incalculable kalpas for the sake of the welfare and happiness of mankind, out of com-passion for the world, for the benefit and welfare of the great multitude of devas and men. And he has been fasting these seven weeks or forty-nine days. Serve him with food. Thus will your root of merit be infinite.”
On hearing the words of the devas the traders Trapusa and Bhallika brought refreshment of honey mixed with ghee. And the devas went in front of the traders, saying, “Come, this way.” Thus the traders were led by the devas into the presence of the Exalted One.
The traders, taking with them the refreshment of honey, approached the Exalted One and said to him,” We pray thee, Lord, eat of this refreshment of honey as a favour to us.”
But then this thought occurred to the Exalted One: “Now did the perfect Buddhas of yore receive food in their bowls or in their hands^? They took it in bowls.” As soon as this thought occurred to the Exalted One, the Four Guardians of the world came bearing four golden bowls and went up to him. But the Exalted One, on the score that bowls of precious metal were not suitable for a recluse, would not accept them. So they brought silver bowls and went up to the Exalted One. But these again the Exalted One would not accept, because they were of precious metal. In the same way they brought bowls of pearl, of beryl, crystal, white coral and ruby, but on the score that bowls of precious stones were not suitable for a recluse, the Exalted One would not accept them.
Finally they came to the Exalted One bringing bowls of stone. Then the thought occurred to the Exalted One: “If I accept a bowl of one Guardian of the world, misgiving will arise in the hearts of the other three.” So the Exalted One accepted all the four bowls of the Four Guardians. He touched them with his thumb and they became one bowl. But though the four bowls were thus become one bowl, four koṭis of replicas of all the four bowls were to be seen.
Then the Exalted One partook of the refreshment of honey given him by the traders Trapusa and Bhallika.
When the Exalted One had drunk the refreshment of honey which had been given him by the traders Trapusa and Bhallika and which was choice and exquisite, having good colour, smell, and taste, he pronounced a blessing on them:
Many a goodly quality the refreshing food was said to have. It was good of colour, smell and taste.
The first refreshment that Trapusa and Bhalliya gave the Master was choice, exquisite, desirable and fitting.
The Supreme of men drank this drink of honey and ghee. By them was the Hero regaled as he came out of his seclusion, as he himself regaled devas, Gandharvas and men with the rain of dharma.
He bestowed a blessing on them, a blessing divine, bring-ing good luck and success. When they heard it they were glad, for it would prosper all their affairs.
Blessing be on your men and on your beasts; blessing be on you when you go your ways and when you return.
Blessing be on you by night and by day; blessing be on you at noon-tide. Blessing be on you always; may no evil befall you.
May good luck stand on your right shoulder and on your left; may good luck cling to your every limb like a garland.
Good fortune and good luck be yours, traders; may it be well with you on whatever business you go to the regions of the east.
May the stars that stand over that region protect you, Krittikd, Rohini, Mriga, Ardrd, Punarvdsu, the fair con-stellation Pusya, and Aslesd, the seventh.
These are seven glorious constellatons which keep ward in the world; to them is assigned the eastern quarter in the region of the east.
May these watch over you abroad and at horned May the quarters be propitious to you. May no evil befall you. Return successful, guarded by these constellations.
In the region of the eastern quarter are eight young deva maidens, Nandottard, Nandisend, Nandinl, Nandiraksitd, fayanti, Vijayantt, Siddhdrthd and Apardjitd, whose sovereign lord is named Dhritrd^tra.
He is king and lord of the Gandharvas, and is protected by the devas. May he, too, watch over you abroad and at home.
May the quarters be propitious to you. May no evil befall you. Return successful, guarded by all the devas.
In the region of the eastern quarter is a shrine named Cdpala, which is always ablaze with splendour and ivhere prayers are always answered. May it watch over you abroad and at home.
May the quarters be propitious to you. May no evil befall you. Return successful, guarded by all the shrines.
On whatever business you go to tJte south, may the con-stellations that stand in that quarter gimrd you — Maghd, the twin Phdlguni, Hastd, Citrd, the fifth, Svdtt and Viidkhd — the southern quarter is theirs.
These are seven glorious constellations which keep ward in the world; to them is assigned the southern quarter in the regions of the south.
May these watch over you abroad and at home. May the quarters be propitious to you. May no evil befall you. Return successful, guarded by these constellations.
In the region of the southern quarter there are eight young deva maidens, Lakstmati, ^irlmatl, Yasomatl, Yasodhard, ^ubhesihitd, Suprabhdtd, Suvisuddhd and Suvydkritd. May these, too, watch over you abroad and at home.
May the quarters be propitious to you. May no evil befall you. Return successful, guarded by these deva maidens.
Their lord and king is named Virudhaka. May this king and lord of the Kunibhdndas, together with Yama, protect you.
May the quarters be propitious to you. May no evil befall you. Return successful, guarded by the Kumbhdndas.
In the region of the southern quarter is a shrine named Abhipasya, which is always ablaze with splendour and where prayers are always answered.
May this, too, watch over you abroad and at home. May the quarters be propitious to you. May no evil befall you. Return successful, safeguarded by the shrine.
On whatever business you go to the western quarter may the constellations that stand in that quarter guard you: Anurddhd, fyesthd, Mula, steady and strong, the twin Asddhas, Bhiji, and the seventh, 3ravand.
May these, too, watch over you abroad and at home. May the quarters be propitious to you. May no evil befall you. Return successful, guarded by these constellations.
In the region of the western quarter are eight young deva maidens, Alambusd, Misrakesi, Arista, Suprabhdyakd, ... Krisnd, $ukrd and Draupadt. May these, too, watch over you and give you health and prosperity.
May the quarters be propitious to you. May no evil befall you. Return successful, guarded by these deva maidens.
Their lord and king is named Virupdksa. May he, the lord and king of Ndgas, together with Varuna, protect you. May he watch over you abroad and at home. May the quarters be propitious to you. May no evil befall you. Return successful, protected by all the Ndgas.
In the region of the western quarter is a mountain called Asia, where the moon and sun turn round. May Asta give you wealth. May it, too, watch over you abroad and at home.
May the quarters be propitious to you. May no evil befall you. Return successful, all guarded by Asta.
On whatever business you go to the northern qttarter, may the constellations that stand in thai quarter guard you,
Dhanisthd, $atabhi?d, the twin Prosihapadd, Revatt, Aivinl, and the seventh, Bharant.
May these, too, watch over you abroad and at home. May the quarters be propitious to you. May no evil befall you. Return successful, guarded by these constellations.
In the region of the northern quarter eight young deva maidens are gathered, Ilddevl, Surddevl, Prithivt, Padu-mdvatt,
Asa, Sraddhd, Hirl and $irt. May these watch over you abroad and at home.
May the quarters be propitious to you. May no evil befall you. Return successful, guarded by these deva maidens.
Their lord and king is named Kuvera. He is lord and king of all the Yaksas. May he, together with the Rdk^asts protect you.
May he, too, watch over you abroad and at home. May the quarters be propitious to you. May no evil befall you. Return successful, guarded by the Yaksas and Rdk§asas.
In the region of tlie northern quarter is a mountain called Kaildsa, the abode of the Yaksa hosts and the home of the Rdk§asas.
May it, too, watch over you abroad and at home. May the quarters he propitious to you. May no evil befall you. Return successful, guarded by the Yaksas and Rdksasas.
Eight and twenty constellations, seven for each of the four quarters, with the moon and sun making a full thirty.
Two and thirty deva maidens, eight for each of the four quarters. Four Great Kings, glorious guardians of the world, with blazing radiance guard the four quarters.
Eight recluses, eight brdhmans, eight nobles in the provinces, eight devas with Indra, may these always watch over you.
Then the Exalted One gave them the three resorts of refuge. “Come,” said he, “to the refuge of the Buddha, to the refuge of the dharma, to the future refuge of the Exalted One’s community of disciples,” And so they came to the refuge of the Buddha, of the dharma and of the Sangha.
Then they said, “We, Lord, are traders who range over many a country and kingdom. Well would it be if the Exalted One were to give us a relic which we could worship.” With his own hand the Exalted One cut off some of the hair on his head and gave it them, saying, “Have a tope made for this hair". He then cut his nails and gave them the par-ings, saying,” Have a tope made for my nails. Stones will be provided you and do you set them up. “So they erected a tope for the hair where the place named KesasthaUn now is. They erected a tope for his nails where the city named Valuksa now is. At the place named ^iluksa they set up the stones which the Exalted One by his magic power had thrown there with his own hands.”
Then the Exalted One, after his fast of seven weeks or forty-nine days, drank the refreshing drink of honey given by Trapusa and Bhallika. But then the bihous humour of the Exalted One overflowed.
Then Sakra, lord of the devas, offered the Exalted One the fruit of the myrobalan tree, saying that it would ease the humours. The Exalted One partook of the myrobalan and he planted the stalk in that spot. And on that very same day it grew into a big myrobalan tree with wide-spreading branches and laden with flowers and fruit. This was the first of the trees that grew by the magic power of the Exalted One. The myrobalans which grew from this tree are to-day known as the Consecrated Myrobalan Wood.
Then for six years the Exalted One lived a life of hard austerity at Uruvilva. And there at Uruvilva a public washer-woman from Senapatigrama, with a heart full of faith, offered a hempen rag-robe to the Exalted One as he was practising his austerities.”Lord, “said she,”When thou wilt have achieved thy purpose, then mayst thou for my sake make use of this hempen rag-robe. " When she became aware of the Exalted One’s silent consent, glad and exultant she hung the rag-robe on the branch of a tree. Then she bowed her head at his feet, saluted him three times from the right, and departed.
Not long afterwards she died in the presence of the Exalted One, serene of heart because she remembered her gift of the rag-robe. Immediately after her death she was reborn among the devas of Trāyastriṃśa, the most excellent among a hundred thousand Apsarases in the mansion of a certain splendid and powerful deva. There, as an Apsaras, she asked herself, “What root of merit did I acquire when I was a human being and what kind of offering did I make, whereby I have been reborn among the devas of Trāyastriṃśa?“And as she thus reflected she could see that a certain public washer-woman, named Gava, of Senapatigrama near Uruvilva was in distress.” Now, “said she,” just before I died, I gave a hempen rag-robe to the Bodhisattva as he was prac-tising his austerities. As the result of the root of merit I thus acquired, when I passed away from among men I was reborn here among the devas of Trayastrirnsa. But this meritorious gift of mine has not yet been made use of by the Exalted One. If the Exalted One would graciously make use of that meritorious gift, then my reward would be still greater.”
So, accompanied by a hundred thousand Apsarases and in the great majesty and splendour of the devas, she left her home in Trāyastriṃśa, took the hempen rag-robe from the branch of the tree, approached the Exalted One and said to him, “Lord, when I was a human being, with a heart full of faith I gave this hempen rag-robe to the Exalted One while he was practising his austerities, so that he should for my sake make use of it when he had achieved his purpose, As a result of that root of merit, when I passed away from among men I was reborn among the devas of Trāyastriṃśa. Well would it be if the Exalted One, taking pity on me, would now make use of the hempen rag-robe, so that thus my reward might be still greater.”
But devas who appeared in the sky said to the Exalted One, “Lord, pray do not accept this hempen rag-robe. We will give the Exalted One special garments made in heaven.” The Exalted One, however, would not accept the devas gift of special garments.
When he had accepted the hempen rag-robe of Gava the pubhc washer-woman, hundreds of thousands of devas in the sky waved their garments in honour of the Exalted One and shouted “ha! ha! hail! hail! As he has renounced his universal sovereignty, are not our hearts glad that he has gotten him hempen rag-robes?”
Then the Exalted One wished to wash the hempen rag-robe. Water was needed, and ^akra, lord of the devas, with his own hands channelled out a stream. To this day the stream is called Panikhata. A stone slab was needed on which to bleach the hempen rag-robe. Four stone slabs were provided by the Four Great Kings. On one stone slab the Exalted One bleached his hempen rag-robe. On the second stone slab he dried it. By his magic power the Exalted One threw the third stone slab in front of Trapusa and Bhallika who dwelt in the town called ^iluksaI and it was set up there as a monument. Even to this day there is a place in the kingdom of Gandhara known as ^ila.
On the fourth stone slab the Exalted One sat down to darn the hempen rag-robe. And this stone slab received the name of the Exalted One’s Anusivana. Thus the Exalted One made use of all the four slabs, and so they became monu-ments in Jambudvīpa in the eyes of both devas and men.
When the Exalted One had washed and darned his hempen rag-robe, he went down to the river Panikhata to bathe. When he had bathed the Exalted One proceeded to step out of the river. Now exalted Buddhas are untiring of body and of mind. But there was on the river-bank a beautiful and lovely tree called Kakuhha, with wide-spreading branches, in which dwelt a deva bearing the same name as the tree. And as he was coming out of the water the Exalted One spoke to the deva, saying,” Kakubha, lend me a hand. " The deva, who wore fine and faultless earrings, held out his arms to the Exalted One, who grasped them and thus stepped out of the river Panikhata. And as soon as he had withdrawn his hand from the deva Kakubha’s arms, on the branch of the tree was seen the mark of the Exalted One’s five fingers.
(When I attained enlightenment, when the good Kakubha extended his arms, when the stream Panikhata was chan-nelled out and when the stones were thrown down by the devas.)
Then the Exalted One went on to the Goatherd’s Banyan-tree, and while staying at the foot of the tree he reflected on the world. 3”Profound, “said he,”is this dharma of mine to which I have awakened, abstruse, subtle, hard to understand, but no mere dialectic; it is intelligible only to the wise, and repugnant to the world in general. But this race of men delights in the things to which it clings, rejoices and exults in them. And for a race of men which delights, rejoices and exults in the things to which it clings, this is a matter hard to understand, namely, what antecedent condition is, what cause is, and what the arising of all things from a cause; the renunciation of all substrates of rebirth, the break-up of sensorial states by the previous stilling of the saṁskāras, the destruction of craving, passionlessness, cessation, nirvana. And were I to teach the dharma to others and those others were not to understand, that would be a vexation for me. Let me then abide in silence on a mountain in the wilderness.”
And on that occasion these verses were revealed to the Exalted One:—
The Way up against the stream, profound and hard to see, passion’s slaves will fail to see it. Enough then of the thought of preaching it.
With hard toil did I win it. Enough then of the thought of preaching it. For men who are consumed by sensual desires are carried down with the current.
Not long after his enhghtenment the Exalted One was staying at Uruvilva on the banks of the Nairaiijana, at the foot of the Goatherd’s Banyan-tree. Now while the Exalted One was all alone in solitude and seclusion, the following thought and reflection occurred to him: “Since the dharma to which I have won is profound, abstruse, subtle, hard to understand, not won by speculation, no mere dialectic, intelUgible only to the wise, and repugnant to the world in general, were I to teach it to others, those others would not understand. And that would be the greatest vexation to me. Let me then abide in silence all alone in a tract of wilderness.”
But then Great Brahma, becoming aware of this thought and reflection of the Exalted One’s, went to Śakra, lord of the devas, and said to him, “Friend Ko^ika.i the Exalted One is turning his heart to inactivity rather than to setting the wheel of dharma rolling. Why should we not, friend Ko^ika, go to the Exalted One and implore him to set rolling the wheel of dharma?” “So be it, friend,” said ^akra, lord of the devas, in reply to Great Brahma.
Then Great Brahma, Śakra, lord of the devas, the devas Suyama, Sunirmita, Va^avartin, the Four Great Kings, the ten Yak§a lords, and the ten Yak§a chieftains accom-panied by several hundred Yak§as, at dawn of day came to the Exalted One, irradiating with their radiance the whole of the ground at the foot of the banyan-tree. They bowed their heads at his feet and stood to one side. And as they thus stood to one side. Great Brahma said to ^akra, lord of the devas, “Friend Ko^ika, implore the Exalted One to set rolling the wheel of dharma.”
And ^akra, lord of the devas, arranging his robe over one shoulder, approached the Exalted One and addressed him in a verse.
Arise thou who art victorious in the fight. Fully laden art thou. Fare through the world free of debt. Chaste is thy heart like the moon in its fifteenth night.
But the Exalted One kept silent and would not give his consent that he should set rolling the wheel of dharma.
Then Great Brahma said to ^akra, lord of the devas,” Friend Kosika, not so are Exalted Ones, Arhans, perfect Buddhas entreated to set rolling the wheel of dharma. Tathāgatas, Arhans and perfect Buddhas, when so entreated will not set rolling the wheel of dharma.”
When this had been said, Sakra, lord of the devas, replied to Great Brahma, “Friend Great Brahma, you knew the perfect Buddhas of old, and so do you yourself implore the Exalted One to set rolling the wheel of dharma.” And so Great Brahma, arranging his robe over one shoulder, held out his joined hands to the Exalted One and addressed him in a verse:
Arise thou who art victorious in the fight. Fully laden art thou. Fare through the world free of debt. Teach dharma, Sugata. Those who learn will grow.
But the Exalted One kept silent. Then Great Brahma, ^akra, lord of the devas, the devas Suyama, Santusita, Nirmita, Vasavartin, the Four Great Kings, the many hundreds of Yaksas and the many hundreds of the Yaksas’ retinue, perceiving the Exalted One’s unwillingness to set rolling the wheel of dharma, were pained and grieved. They bowed their heads at his feet, saluted him from the right, and forthwith disappeared.
There is also the fqllowing tradition concerning this*: The Exalted One was staying at Uruvilva on the banks of the river Nairanjana at the foot of the Goatherd’s Banyan-tree, not long after his enhghtenment. Then at dawn Great Brahma approached the Exalted One. In his surpassing beauty he irradiated the whole of the ground at the foot of the Goatherd’s Banyan-tree with his radiance. He bowed at the Exalted One’s feet, and saluted him from the right. He then stood to one side and addressed the Exalted One in a verse.
Arise thou who art victorious in the fight. Fully laden art thou. Fare through the world free of debt. Sugata, teach dharma. Those who learn will grow.
But the Exalted One replied to Great Brahma in a verse: The Way up against the stream, profound and liard to see, passion’s slaves will fail to see it. Enough then, Brahma, of the thought of preaching it.
Then Great Brahma seeing the Exalted One’s refusal at the foot of the Goatherd’s Banyan-tree to set rolling the wheel of dharma, was pained and grieved. He bowed his head at the Exalted One’s feet, saluted him from the right, and forthwith disappeared.
There is further the following tradition:
Not long after his enlightenment the Exalted One was staying at Uruvilva on the banks of the river Nairanjana, at the foot of the Goatherd’s Banyan-tree. Now at that time there had spread among the brāhmans and laymen of Magadha such wicked and wrong beliefs as that (there would come a time when) the wind would not blow, rivers not run, embryos not be born, birds not fly, fire not burn, moon and sun not rise, and the whole habitable world be stricken with darkness. Then Great Brahma, aware that such wicked and wrong beliefs had arisen among the brāhmans and laymen of Magadha, at dawn of day came to the Exalted One, in his surpassing beauty irradiating the whole of the ground at the foot of the Goatherd’s Banyan-tree with his radiance. He bowed his head at the Exalted One’s feet, stood to one side, and recited this verse.
Already there has appeared in Magadha an impure doctrine devised by men unclean. Thou hast opened the door of immortality, so let them hear the dharma to which a stainless man has awakened.
Then the Exalted One, himself inwardly aware, through the insight gained by his enlightenment, of the request of Great Brahma, surveyed the whole world with his in-comparable Buddha-eye.i He saw beings high and low, mean and noble. He saw beings who were of a bad dis-position and difficult to instruct and make pure; he saw beings who were of a good disposition and easy to instruct and make pure; he saw beings who were quick learners and beings who learnt only after a lengthy exposition; beings who had to be led on, and beings who were merely word-perfect*; he saw beings who were astute of faculty and beings who were dull of faculty. He saw three cate-gories of beings, the category in which good results are necessarily entailed, that in which evil results are necessarily entailed, and that in which no result is entailed. Just as a man of vision, standing on the brink of a lotus-pool, could see with little difficulty blue, red and white lotuses, some in the water, others on the surface, and others growing up out of the water, so did the Exalted One with his incomparable Buddha-eye see the whole world as he surveyed it.
Then this thought occurred to the Exalted One: “Whether I teach the dharma or whether I do not, the category of men in which evil results are necessarily entailed would not be able to understand it. Whether I teach the dharma or whether I do not, the category of men in which good results are necessarily entailed will in any case get to know what I preach. The category of men in which no result is necessarily entailed will learn if I preach the dharma to them, but they will not know it if I do not preach it to them.” So the Exalted One, taking into consideration the category of men in which no result is necessarily entailed, and being aware of those wicked and wrong beliefs which had arisen among the brāhmans and laymen of Magadha, aware of the entreaty of Great Brahma, aware of his own vow made seven incalculable kaipas ago, conceiving a great compassion for men and remembering that those majestic lords of devas and rulers of the world had come to him and implored him to set rolling the noble wheel of dharma, granted Great Brahma’s request that he should do so. And on that occasion the Exalted One addressed Great Brahma in a verse:
I have opened the door of immortality, Brahma. Let those who list to hear the Exalted One shed the faith that is based on a harmful idea. For already there has arisen in Magadha a doctrine that is impure, based on a harmful idea, and wrong.
Then when the Exalted One had granted Great Brahma’s request that he should set rolling the incomparable wheel of dharma, the devas of earth raised a shout. “Behold, friends,” said they, “the Exalted One has granted Brahma’s request that he set rolling the incomparable wheel of dharma. This will confer welfare and happiness on mankind, compassion on the world, good, welfare and happiness on the great multitude, and on devas and men. The hosts of the Asuras will wane, the hosts of the devas will wax.” When they heard the shout of the devas of earth, the devas of the Four Great Kings, the devas of Trāyastriṃśa, the Yama devas, the Tusita devas, the Nirmanarati devas and the Paranir-mitava^avartin devas raised a shout and made their cry heard. “Friends,” said they, “the Exalted One has granted Great Brahma’s request that he set rolling the incomparable wheel of dharma. This will confer welfare and happiness on mankind, compassion on the world, good, welfare and happi-ness on the great multitude and on devas and men. The hosts of the Asuras will wane, the hosts of the devas will wax.” And so on to at that time and on that occasion the shout rose up to reach Brahma’s world.
There is also the following tradition concerning this: At the moment that he set the wheel rolling, the Exalted One reflected on what kind of beings set rolling the noble wheel of dharma.” Those beings, “said he,” who have had association with former Buddhas set rolling the noble wheel of dharma. Now I have had association with former Buddhas, and therefore I am worthy to set rolling the noble wheel of dharma. Those beings who are endowed with peerless conduct set rolling the noble wheel of dharma. Now I am endowed with peerless conduct, and therefore I am worthy to set rolling the noble wheel of dharma. Those beings who are endowed with a peerless dwelling-place set rolling the noble wheel of dharma. Those beings who have the distinctive attributes set rolling the noble wheel of dharma. Those beings who have been able to pass away set rolling the noble wheel of dharma. Whatever beings have been able to descend into a womb; whatever beings have been able to stand in a womb; whatever beings have had such a birth; whatever beings are endowed with the characteristics;^ whatever beings are endowed with the lesser characteristics; whatever beings are endowed with merit, steadfastness and mindfulness; whatever beings are possessed of the current dharma*; whatever beings are possessed of unimpaired dharma; whatever beings are pre-eminent in the world; whatever beings have the gift of investigating the world; whatever beings are endowed with the essence of being; whatever beings can with their perfect knowledge understand the sound conclusion that comes from sound premises, and the unsound conclusion that comes from un-sound premises; whatever beings can with their perfect knowledge understand as it really is the way that leads every-where and the way that leads here and there; whatever beings can with their perfect knowledge understand the various and several components of the world as they really are; whatever beings can with their perfect knowledge per-fectly understand as it really is the diversity of the faculty of energy of other beings and individuals — (all) these set rolling the wheel of dharma. Those who can, with their perfect knowledge, understand as they really are the various and several dispositions of men in the world, set rolling the wheel of dharma. Whatever beings perfectly understand as it really is the difference between present and future maturing of the karma attaching to all past, present and future deeds, contracted, stored up and unrequited, these set rolling the wheel of dharma. Whatever beings perfectly understand as it really is the riddance from all defilements that comes from the attainments of meditation, concentration, and freedom; whatever beings by means of their deva-eye, which has vision beyond that of the human eye, see beings passing away and coming to birth, beings fair and foul, fortunate and unfortunate, humble and exalted, and under-stand that they are duly reaping the fruits of karma — all these beings set rolling the noble wheel of dharma. What-ever beings remember their various past abodes; whatever beings understand as they really are the freedom of the heart and the freedom through intuitive wisdom which are rid of the āśravas because of the decay of the āśravas; whatever beings are long-lived, have the right way of life, morality, concentration, emancipation, the knowledge of emancipation; have given up the world, have conceived the great compassion, have won enlightenment, are skilled in the ways of the heart, have the wonder-working power of magic, mind-reading and instruction, and are gifted with all good qualities of character; whatever beings have mastered the analysis of meaning, of reasons, of definitions, and of under-standing; whatever beings have attained the noble five-fold concentration, the concentration of the five knowledges, the noble, great five-fold perfect concentration, the noble, great perfect concentration of the five knowledges, and are endowed with strength, the faculties and magic; whatever beings are gifted with polite speech, with distinct and faultless speech which makes the meaning clear, and have the ability to answer questions; whatever beings have the power to transform the despondency of others into confidence, and to restrain by means of the dharma the malevo-lence of others; whatever beings have the power to bestow on others the gift of happiness — it is beings like these that set rolling the noble wheel of dharma. It is beings who are endowed with all the attributes of a Buddha that set rolling the noble wheel of dharma. And I, again, am endowed with all the attributes of a Buddha, and therefore I am worthy to set rolling the wheel of dharma.”
Then the Exalted One, aware that he had himself acquired such virtue, reflected: “What if I were now to set rolling the peerless wheel of dharma? But I wonder who is com-petent to understand this dharma of mine when I first preach it and not be annoyed with me at the preaching of it?” He then said to himself, "Udraka Ramaputra was pure, of Uttle defilement and with little dust in his eyes. He had gone far, proceeded far, and taught as his doctrine the dogma concerning the sphere of what is neither consciousness nor unconsciousness. But Udraka Ramaputra has been dead seven days. His death is a great loss^. Now what other man is there who is pure, of little defilement, with little dust in his e3^es, who is competent to understand the dharma when it is first preached and would not be annoj^ed on hearing it? Arada Kalama was pure, of little defilement, and with little dust in his eyes, and he would be competent to under-stand the dharma when it was first preached and would not be annoyed with me when he heard it. The loss of Arada is great, for he has been dead these three days. What other man is there, then, who is pure, has Uttle dust in his eyes, who is competent to understand this dharma of mine when it is first preached and will not be annoyed with me when he hears it?” He then thought to himself: “The good group of five are pure, of little defilement, and have little dust in their eyes. They are competent to understand this dharma of mine when it is first preached and they will not be annoyed with me when they hear it. They accom-panied me in days gone by when I was living my life of austerity. Now they are staying in Benares, in the Deer Park at Risipatana. What if I were now to go to Benares, to the Deer Park at Risipatana, and preach the dharma first to the good group of five?”
Then many of the powerful Śuddhāvāsa devas approached the Exalted One, bowed their heads at his feet, and stood to one side. And as they thus stood to one side, they said to the Exalted One, “As is known and recognised by the pupils of the Exalted One, we, too, are able to perform for the Exalted One various and divers wonders of magic. As the Exalted One goes from the bodhi-tree to Benares to set rolhng the peerless wheel of dharma in the Deer Park at Risipatana, we will see to it that the whole way from the bodhi-tree to Benares is made level, even, like the palm of the hand, with an awning stretched over it, and is bordered with bright cloth, draped with festoons of fine cloth, sprinkled and swept, made fragrant with incense, scattered with heaps of flowers, strewn with golden sand and with powder of celestial pearls, crystal, white coral and ruby. And there. Lord, on the way from the bodhi tree to Benares we will create rows of celestial palm-trees, . .bright and beautiful, made of the seven precious substances, gold, silver, pearl, beryl, crystal, white coral and ruby. There too. Lord, on the left and on the right of the way we will create celestial streams, transparent, unruffled, with sandy banks, attractive, their beds strewn with golden sands, with pools of fragrant blue, red and white lotuses and shaded by flourishing trees, mango, rose-apple, lakuca, bread-fruit, coconut, pdlevatd, bhavya and pomegranate. There too. Lord, on the way from the bodhi-tree to Benares we will create celestial sunshades and celestial banners. We will create celestial gabled buUdings, bright and beautiful, made of the seven precious substances, gold, silver, pearl, beryl, crystal, white coral and ruby. As the Exalted One moves on, these will move on; when he stops, they will stop. In front of him the Varsavalahaka devas will scatter celestial flowers; gently, gently will the devas throw them down.”
Thus when the Exalted One set out from the bodhi-tree to the Deer Park at Risipatana in Benares, to set rolling the peerless wheel of dharma, the way had been made ready for him by the Buddha vasa devas. They created a great army of the four arms, warriors on elephants, cavalry, charioteers and infantry, and escorted the Exalted One as he went to Benares. All the lords and kings of theSuvarnas, whether born of eggs, or of the womb, or spontaneously, or of moisture, by their magic power created a great army of the four arms and escorted the Exalted One as he went on his way. Also all the Naga lords and kings, whether born of eggs, or of the womb, or spontaneously, or from moisture, by means of their magic power created a great army of the four arms and escorted the Exalted One as he went to Benares. The Caturmaharajika devas, the Trayastrim^a devas, the Yama devas, the Tusita devas, the Nirmanarati devas, the Paranirmitavaśavartin devas, and the devas of Brahma’s world, by means of their magic power created a great army of the four arms and escorted the Exalted One as he went to Kasi.
And so the Exalted One, honoured and escorted by a great host of several hundreds, several thousands, several hundreds of thousands went from Uruvilva to Gaya and from Gaya to Aparagaya.
At Aparagaya there was a Naga king named Sudar^ana, and he invited the Exalted One to lodge and eat with him at Aparagaya. When the Exalted One had lodged and eaten at the home of Sudarsana, the Naga king, he went on to Vasala. At Va^ala there was a brāhman named Nadin, and he was said to be of those who put faith in the sound “hum, hum^.” As the Exalted One was walking on he turned his left side to him and cried “hum-hum.” The Exalted One in that circumstance, on that occasion, for that reason and at that time made this solemn utterance:
The brāhman who is outside the state of evil, who does not cry “hum-hum,” who is free of impurity, whose self is under control, who is rid of the a^ravas and who is in his last bodily existence, it is that brāhman who can rightfully proclaim the religion of Brahma.
At Va§ala a certain householder invited the Exalted One to lodge and eat with him. And after the Exalted One had lodged’ and eaten there he left Vasala and came to a place called Cundadvila.
And Upaka, the Naked Ascetic,*“saw the Exalted One when he was still some way off. Seeing him coming he went to meet him, and exchanged friendly and courteous greetings with him. He then stood to one side. As he thus stood to one side, Upaka, the Naked Ascetic, said to the Exalted One,” Very clear is the complexion of the exalted Gotama, very clear and very bright; very serene is his countenance.*“Like as, when a ripe palm-nut has just fallen from the tree, the stalk which supported it*^ is very clear and bright with a golden sheen, just so is the complexion of Gotama the Exalted One very clear and bright and his countenance very serene. To-day, Gotama the Exalted One has attained immortahty, and the Way that leads to immortality.”
When this had been said the Exalted One repHed to Upaka, the Naked Ascetic, “Yes, Upaka, I have attained immor-tality and the Way that leads to immortality.” Upaka then asked the Exalted One, “Under whom, O Gotama, dost thou live the brahma-life?”
The Exalted One replied to Upaka, the Naked Ascetic, in a verse ^:
All-conquering and all-knowing am I, in all things un-defiled. Omniscient am I, freed through the decay of craving. Having won the higher knowledge, whom should I follow?
When this had been said, Upaka, the Naked Ascetic, asked the Exalted One, “Does Gotama, the Exalted One, claim to have no teacher?” And the Exalted One replied to Upaka, the Naked Ascetic, in a verse:
Without a teacher am I; none equal to me can he found. I alone in the world am perfect Buddha, having won the peerless enlightenment.
Upaka, the Naked Ascetic, then asked the Exalted One, “Does Gotama, the Exalted One, claim that he is an Arhan?” And the Exalted One repUed to Upaka, the Naked Ascetic, in a verse:
I am an Arhan in the world; I am supreme in the world. In the world of devas and of men none equal to me can be found.
Upaka, the Naked Ascetic, then asked the Exalted One, “Does Gotama, the Exalted One, claim that he is a Con--queror^?” And the Exalted One repHed to Upaka, the Naked Ascetic, in verse:
They are, like me, Conquerors, who have achieved the destruction of the a^ravas. Evil things have I overcome, and hence, Upaka, am I a Conqueror.
As the beauty of the lotus is not besmirched by the marshy soil so am I not besmirched by the world. Therefore, upaka, I am a Conqueror. I have won the higher know-ledge that was to be won; I have declared the truth that was to be proclaimed; I have renounced what was to be renounced. Therefore, Upaka, I am a Conqueror.
Upaka, the Naked Ascetic, then asked the Exalted One, ■“Whither is Gotama, the Exalted One, going?” And the Exalted One replied to Upaka, the Naked Ascetic, in verse:
I go to see Benares to beat the drum of immortality. I go to set rolling in the world the wheel of dharma that may not be rolled back.
The dharma that I have won to is passionless, tranquil and blest. This shall I promulgate for the weal of every creature.
The perfect Buddhas that have been, those yet to come, and those that now are, the dispellers of the sorrows of the multitude, all have taught, will teach and do teach dharma to men, for such is the obligation of Buddhas.
Devas in the sky recited a verse ^:
Whosoever, having seen that he was such a driver of tameable men, should shun the Great Seer, would he as one who should with hands and feet spurn great good luck.
At Cundadvila there was a Yaksa named Cunda, and he invited the Exalted One to lodge and eat at his abode. When the Exalted One had lodged for one night at the abode of Cunda, the Yaksa, and had duly eaten, he went on to Lohita-vastuka near Sarathipura. At Lohitavastuka there was a Naga king named Kaman^aluka, who invited the Exalted One to lodge and eat at his abode. When the Exalted One had lodged there for one night and had duly eaten, he went on to Gandhapura. At Gandhapura there dwelt a Yaksa named Kandha, who invited the Exalted One to lodge and eat at his abode. When the Exalted One had lodged there for one night and had duly eaten, he went on to Sarathipura. At Sarathipura the Exalted One was invited to lodge and eat with a certain householder. When the Exalted One had lodged there for one night and had duly eaten, he went on and reached the banks of the Ganges. The ferryman said to him,” Give me the fare for crossing. “The Exalted One replied,” How can I have the fare for crossing when the shining metal means no more to me than a clod of earth and when I have dispensed with silver and gold?*“But the ferrj^man said,” If you give me the fare for crossing, you shall cross ^; if you do not give it, you shall not cross.”
“The swan on the hanks of the N armada does not ask leave
of the ferryman, but crosses by its own abundant strength.^
And with the words, the Buddha passed over like a king
of swans; the Great Sage crossed the stream and stood on
the further bank of the Ganges.
After he had crossed the Ganges the Exalted One came to
Benares. He stayed at Sankhamedhi and at the proper
time went to Benares to beg for alms.
For Buddhas are not unpunctual in their lives, but go the rounds of a village for alms at the proper time. Worldly leanings are strong in those who do their rounds at im-proper times. Therefore Buddhas do not go round at improper times.
At Risipatana were staying the good group of five, namely Ajiiata Kaundinya, Asvakin, Bhadraka, Va§pa and Mahanama. And when the Exalted One had made his alms-round in Benares and had duly eaten, he came to Risi-patana. He was then seen by the good group of five, who, espying him when he was still some way off, resolved on a course of action.” Here, “said they,” comes Gotama the recluse, who is a profligate, living in abundance, and has strayed from his striving. No one is to rise up to greet him. “But when the Exalted One came up, they felt ill at ease in their places. Just as when birds in their nests or on the branches of trees, scorched by fire burning beneath them fly off, so did the good group of five feel ill at ease in their seats when they saw the Exalted One coming, and rise up and go to meet him.” Come, venerable Gotama, “said they,” hail and welcome to the venerable Gotama. “But the Exalted One replied to them,” O monks of the good group, your vow is broken. But, O monks of the good group, do not address the Tathāgata as ‘venerable’.”
When the Exalted One had proclaimed them to be his disciples every mark of the heretic, every badge, every sign disappeared from their persons. They were seen to have the three robes, sumbhaka bowls, their hair in its natural state, and their deportment established, just hke those of monks who had been ordained a hundred years. Such was the ordination into the religious life and the admission into monkhood of the good group of five.
At that place there was a lotus-pond named Buddhavicirna. The Buddha bathed there, for exalted Buddhas know … Then the Exalted One reflected: “On what spot of earth did former perfect Buddhas set roUing the wheel of dharma? “And as soon as this thought occurred to the Exalted One that spot of earth on which he stood sank down. The Exalted One again reflected: “Now did former perfect Buddhas set rolling the wheel of dharma as they walked or as they stood still, as they sat down or as they lay down?” And as soon as this thought occurred to the Exalted One there appeared in Risipatana five seats. The good group of five asked the Exalted One, “Lord, whose are these five seats?”...
The Exalted One replied, " Monks, this is an auspicious kaipa, which is named Puspika, and in an auspicious kalpa a thousand Buddhas must arise. Three have come and gone. I am the fourth. Krakutsanda had a radiance extending nine yojanas, Konakamuni one extending two yojanas, and Ka^yapa one extending four yojanas. I, Sarvasiddhartha, have a radiance of one fathom. Ajita will have one of twelve yojanas, Siddhartha one of twenty, Maitreya one of twelve, Maitrlya^a one of eighteen, Sarvaprabha one of ten, Prithivlpala one of twelve, Prithivlvijaya one of four, Prithivipa^yin one of three, Jayamitra one of four, Sugriva one of twelve, Sudar^ana one of ten, Supa.syin one of ten, Sarvajaya one of eight, Sarvābhibhū one of a kos of yojanas, Sarvābhibhū one of eight, Sarvamitra one of two, Abhinnabha one of twelve, Atisiirya one of four, Abhibhuya^a one of one yojana, Suda57a one of one, Sudar^ana one of one, Sarvābhibhū one of sixty, Vairocana one of seven, Sarvapa^yin one of … and he who will be named Vairocanaprabha one of ten.
Thus have I heard. On one occasion the Exalted One was staying in Benares, in the Deer Park at Risivadana. There the Exalted One addressed the venerable five monks, saying, “Monks.” “Lord, “said they in reply. Then the Exalted One said to the monks,” There are these two extremes to which a man who has gone forth to the rehgious life is liable. What two? There is the addiction to sensual enjoyment among the pleasures of sense, which is loutish, common, un Aryan, profitless, not conducing to brahma-life in the future, to disgust with the world, to passionlessness, to cessation, to the state of a recluse, to enlightenment, and to nirvana. Then there is addiction to mortification of the self, which is evil, un-Aryan, and profitless. These, monks, are the two extremes to which a man who has taken up the religious life is liable. Avoiding these two extremes, monks, by the Tathāgata’s Aryan dharma and discipline is the middle course, which is the way of the Buddhas, and confers insight, conduces to calm, to disgust with the world, to passionlessness, to cessation, to the state of a recluse, to enlightenment, and to nirvana.
“And what, monks, is this middle course fully awakened to by the Tathāgata in his Aryan dharma and Discipline, which confers insight and knowledge and conduces to calm, to disgust with the world, to passionlessness, to cessation, to the state of a recluse, to enlightenment, and to nirvana? It is the Aryan eightfold Way, that is to say, right belief, right purpose, right endeavour, right action, right living, right speech, right mindfulness, right concentration. This, monks, is the middle course fully awakened to by the Tathāgata in his Aryan dharma and discipline, which confers insight and conduces to calm, to disgust with the world, to passionlessness, to cessation, to the state of a recluse, to enlightenment, and to nirvana.
“Now, monks, there are these four Aryan truths. What four? They are the Aryan truth of ill, the Aryan truth of the uprising of ill, the Aryan truth of the stopping of ill, and the Aryan truth of the course that leads to the stopping of ill. And what, monks, is the Aryan truth of ill? It is this, namely, that birth is ill, old age is ill, disease is ill, death is ill, association with what is not dear is ill, separation from what is dear is ill, failure to get what one wants and seeks is ill, body is ill, feeling is ill, perception is ill, the sam^kdras are ill, consciousness is ill, in a word all the five skandhas of grasping at material things are ill. This, monks, is the Aryan truth of ill.
“Then what is the Aryan truth of the uprising of ill? That it is the craving which leads to further existence and which is bound up with the passion for pleasure, finding delight in this and that — this, monks, is the Aryan truth of the uprising of iU.
“Then what is the Aryan truth of the stopping of ill? That it is the utter extinction of this craving which is bound up with the passion for pleasure, finding delight in this and that; it is passion-lessness, cessation, self-sacrifice, renunciation, and surrender.
This, monks, is the Aryan truth of the stopping of ill.
“Then what is the Aryan truth of the course that leads to the stopping of ill? That it is the Aryan eightfold Way, namely, right belief, right purpose, right speech, right action, right living, right endeavour, right mindfulness and right concentra-tion — this, monks, is the Aryan truth of the course that leads to the stopping of ill.
“From the truth ‘This is ill,’ by whole-hearted attention to things unheard of before, there arose in me knowledge, vision, understanding, wisdom, intelligence and insight, and light appeared.
“From the truth ‘This is the uprising of ill,’ by whole-hearted attention to things unheard of before, there arose in me knowledge, vision, understanding, wisdom, intelligence, sagacity and insight, and light appeared.
“From the truth ‘This is the stopping of ill,’ by whole-hearted attention to things unheard of before, there arose in me knowledge, vision, understanding, wisdom, intelligence, sagacity and insight, and light appeared.
“From the truth ‘This is the course that leads to the stopping of ill,’ by whole-hearted attention to things unheard of before, there arose in me knowledge, and so on to light appeared.
“At the thought that this Aryan truth of ill must be thoroughly known, by whole-hearted attention to things unheard of before, there arose in me knowledge and so on to light appeared.
“At the thought that this which is the Aryan truth of the uprising of ill must be given up, by whole-hearted attention to things unheard of before there arose in me knowledge and so on to light appeared.
“At the thought that this which is the Aryan truth of the stopping of ill has been realised, by whole-hearted attention to things unheard of before, there arose in me knpwledge and so on to light appeared.
“At the thought that this which is the Aryan truth of the course leading to the stopping of ill has been made-to-become, by whole-hearted attention to things unheard of before, there arose in me knowledge and so on to light appeared.
“And, monks, as long as I did not with perfect insight fully know these four truths, which are three-fold and of twelve modes, as they really are, so long could I not claim to be thoroughly awakened to the supreme perfect enlightenment, so long did knowledge not arise in me, and so long did I not realise an unshakeable freedom of heart. But when, monks, I did with perfect insight fully know these four truths, which axe three-fold and of twelve modes, as they really are, then was I aware that I had awakened to the supreme perfect enlightenment; knowledge then came to me, and I realised unshakeable freedom of heart, and freedom through intuitive wisdom.”
Thus did the Exalted One speak while he was staying in Benares in the Deer Park at Risivadana. And at this dis-course the venerable Ajnatakaundinya acquired the unim-paired and unblemished pure dharma-insight into things, as did also eighteen koṭis of devas. Then did this great earth quake violently. In six ways, like a fallen leaf it trembled and shook. The eastern extremity rose, the western sank; the western extremity rose, the eastern sank; the southern extremity rose, the northern sank; the northern extremity rose, the southern sank; the centre sank, the extremities rose; the extremities sank, the centre rose. Then there appeared in the world an infinite radiance, sur-passing the splendour of devas, of Nagas and of Yaksas. And the regions between the worlds, regions of darkness wrapped in darkness, regions of blackness wrapped in black-ness, gloomy regions, unfathomed, never before fathomed, where the moon and sun, powerful and majestic though they be, with all their brilliance cannot make their brilliance prevail, with all their light cannot spread their light — these regions were suffused with that radiance. Some beings who had been reborn in those regions were able to see one another in the light of that radiance, and they exclaimed,” Lo, other beings have been reborn here. Lo, other beings have been reborn here. " For that moment, for that instant all beings were lapped in entire well-being, even those who had been reborn in the great hell of Avīci.
The devas of earth raised a shout and made the noise of it heard. “Behold, friends,” cried they, “in Benares, in the Deer Park at Risivadana, the Exalted One has set rolling the incomparable wheel of dharma, which is thrice-revolved and twelve-fold and which can not be rolled-in accordance with dharma by any recluse or brāhman or deva, by Mara or by any one else in the world again. This will be for the welfare and happiness of mankind, out of compassion for the world, for the benefit, welfare and happiness of the great multitude of devas and men. The hosts of the Asuras will wane; the hosts of the devas will wax.”
When they had heard the shout of the devas of earth, the Caturmaharajika devas raised a shout and made the noise of it heard. And so did the devas of Trāyastriṃśa, the Yama devas, the Tusita devas, the Nirmanarati devas, and the devas of Brahma’s world.” Behold, friends, “cried they,” in Benares, in the Deer Park at Risivadana, the Exalted One has set rolling the incomparable wheel of dharma which is thrice-revolved and twelve-fold, and which can not be rolled in accordance with dharma by any recluse or brāhman or deva, by Mara or by anyone else in the world again. This will be for the welfare and happiness of mankind, out of compassion for the world, for the benefit, welfare and happiness of the great multitude of devas and men. The hosts of the Asuras will wane; the hosts of the devas will wax.”
The venerable good group of five were elated and they applauded the words of the Exalted One.
The Exalted One, fully enlightened and having realised the aim he had set himself, was staying in Benares, teaching devas and men. And he addressed the venerable good group of five, saying,” Monks, body is not the self; feeling is not the self; perception is not the self; the saṁskāras are not the self; consciousness is not the self. If, monks, the body were the self, it would not be liable to affliction and ill, and one could say at will in regard to the body, “Let my body become thus; let my body not become thus.” But since the body is not the self, therefore, monks, it is liable to affliction and ill, and one cannot say at will, “Let my body become thus; let my body not become thus.”
“If this feeling, monks, were the self, it would not be liable to affliction and ill and one could say at wilP in regard to the feeling,” Let my feeling become thus; let not my feeling become thus. “But inasmuch, monks, as feeling is not the self, it is liable to affliction and ill, and one cannot say at will,” Let my feeling become thus, let not my feeling become thus.”
“If, monks, this perception were the self, it would not be liable to affliction and ill, and one could say at wilP in regard to perception,”Let my perception become thus, let not my per-ception become thus. “But inasmuch, monks, as perception is not the self, therefore it is liable to affliction and ill, and one cannot say at will in regard to perception,” Let my perception become thus.”
“IfI monks, the saṁskāras were the self, they would not be liable to affliction and ill, and one could say at will in regard to the saṁskāras, “Let my samskdra become thus, let not my samskdra become thus. “But inasmuch, monks, as the saṁskāras are not the self, they are hable to affliction and ill, and one cannot say at will,”Let my saṁskāras become thus, let not my saṁskāras become thus.”
“If, monks, consciousness were the self, it would not be liable to affliction and ill, and one could say at will in regard to consciousness, “Let my consciousness become thus, let not my consciousness become thus.” But inasmuch, monks, as conscious-ness is not the self, therefore it is liable to affliction and ill, and one cannot say at will, “Let my consciousness become thus, let not my consciousness become thus.”
“Therefore, monks, on this point, you must teach yourself thus: Whatever is body, internal or external, gross or fine, base or choice, far or near, past, future or present, it must be seen as it really is in the light of right knowledge, namely, that all this body is not mine, is not I, is not my self. What ever is feeling, whatever is perception, whatever are saṁskāras, whatever is consciousness, internal or external, gross or fine, base or choice, far or near, past, future or present, all this consciousness is not mine, is not I, is not my self. Thus must you see it as it really is in the light of perfect knowledge.”
Thus did the Exalted One speak when he was staying in Benares, in the Deer Park at Risivadana. And while this discourse was being delivered the heart of the venerable Ajfiatakaundinya was rid of the diravas, grasping no more at existence, and the four other monks, A^vaki, Bhadrika, Vaspa and Mahanama, won the unimpaired and unblemished pure dharma-insight into things, as also did thirty koṭis of devas.
The venerable good group of five were elated, and they applauded the words of the Exalted One.
The Exalted One, perfectly enlightened and having achieved the aim he had set himself, wels staying in Benares, in the Deer Park at Risivadana. And there the Exalted One addressed the monks, saying, “If you think of it, monks, from what source do grief, lamentation, ill, despair and tribu-lation spring? Whence do they have their birth and origin?”
When this had been said, the venerable good group of five replied to the Exalted One, “Coming-to-be, Lord, is the source of things; coming-to-be is their conduit;^ coming-to-be is their cause; coming-to-be is their mainstay. Well would it be if the Exalted One explained to the monks the meaning of this. The monks hearing it and grasping it from the Hps of the Exalted One will hold it to be the truth.”
When this had been said, the Exalted One replied to the good group of five, saying, " Monks, grief, lamentation, ill, despair and tribulation have their source in body; body is their birth and origin. They have their source in feeling, in perception, in the saṁskāras and in consciousness; these are their birth and origin.
“If you think of it, monks, is body permanent or imper-manent?” “Surely it is impermanent. Lord.” ”Now when you have recognised the impermanence of body, its instability, its frailty, its changeableness, its evanescence, and its perishableness, then the diravas which arise because of body, the vexations and troubles, feverish and baneful, involving other existences in the future, birth, old age and death, will stop. When body is stopped, the diravas arise no more, nor the vexations and troubles, feverish and baneful, involving other existences in the future, nor birth, old age and death.
“If you think of it, monks, are feeling, perception, the saṁskāras and consciousness permanent or impermanent?” “Surely they are impermanent. Lord.” " Well said, monks. Now when you have recognised the impermanence of conscious-ness, its instability, its frailty, its changeableness, its evane-scence and its perishableness, then the diravas which arise because of consciousness, the vexations and troubles, feverish and baneful, involving other existences in the future, birth, old age and death, will be stopped, suppressed, eliminated and brought to an end. When these are stopped, then the diravas which arise from consciousness, the vexations and troubles, feverish and baneful, involving other existences in the future, birth, old age and death, which have their birth and origin in consciousness, no more arise.
“Therefore, monks, on this point you must teach yourselves thus: whatever is body, internal or external, gross or fine, base or choice, far or near, past, future or present, all this body is not mine, it is not I, it is not my self. Thus must you teach yourselves. Whatever is feehng, perception, the saṁskāras, and consciousness, internal or external, gross or fine, base or choice, far or near, past, future or present, all these are not mine, they are not I, they are not my self. Thus must you look on things as they really are in the light of perfect knowledge.”
Thus did the Exalted One speak when he was staying in Benares, in the Deer Park at Risivadana. And while this discourse was being delivered the venerable Ajiiata Kaundinya attained mastery of the powers. The hearts of the four other monks, Asvaki, Bhadrika, Vaspa and Mahanama were rid of the āśravas, grasping no more at existence, and five koṭis of devas won the unimpaired, unblemished pure dharma-insight into things.
The venerable good group of five were elated and they applauded the words of the Exalted One.
The Exalted One, perfectly enlightened and having achieved the aim he had set himself, was staying in Benares, in the Deer Park at Risivadana. Now on that occasion three monks went into Benares to beg for alms. Then the Exalted One, controlling with his own heart the hearts of those monks, exhorted and instructed them, saying, “Thus act with your minds; thus direct your minds; think these thoughts. Live, monks, with the self and no other as your island; live with the self and no other as your haven; live with the dharma as your island, with the dharma and no other as your haven. Then, monks, those living with the self and no other as their island, with the dharma as their island, with the dharma and no other as their haven, must carefully investigate the source from whence grief, lamentation, ill, despair and tribulation arise, their birth and their origin.”
When this had been said, the monks rephed to the Exalted One,” Coming-to-be, Lord, is the source of things; coming-to-be is their conduit; coming-to-be is their cause; coming-to-be is their mainstay. Well would it be if the Exalted One explained to the monks the meaning of this. The monks hearing it and catching it from the lips of the Exalted One will hold it to be the truth.”
Then the Exalted One said to the monks, " Grief, lamenta-tion, ill, despair and tribulation have thsir source in body; body is their birth and origin.
“If you think of it, monks, is body permanent or im-permanent?"”Surely it is impermanent. Lord. " "Well said, monks. Now when you have recognised the imperman-ence of body, its weakness, its frailty, its changeableness, its evanescence and its perishableness, then the āśravas which arise because of body, the vexations and troubles, feverish and baneful, involving other existences in the future, birth, old age and death, will stop.
“If you think of it, monks, are feeling, perception, the saṁskāras and consciousness permanent or impermanent?” “Surely they are impermanent. Lord.” " Well said, monks. Now when you have recognised the impermanence of consciousness, its weakness and its frailty, the āśravas etc., are stopped, suppressed, eliminated and brought to an end. When these are stopped the āśravas arise no more, and the vexations and troubles, feverish and baneful, involving other existences in the future, birth, old age and death, are stopped. For consciousness is the source of the āśravas, the vexations and troubles, feverish and baneful, involving other existences in the future, birth, old age and death; consciousness is their birth and origin.
“Therefore, monks, you must teach yourselves thus on this point: Whatever is body, internal or external, gross or fine, base or choice, far or near, past, future or present, all this body is not mine, it is not I, it is not my self. Thus must you look on it as it really is in the light of perfect knowledge,”
Thus did the Exalted One speak when he was staying in Benares, in the Deer Park at Risivadana. And when this discourse was delivered three monks achieved mastery of the powers and eighty koṭis of devas won the unimpaired, unblemished clear dharma-insight into things.
The monks were elated and they applauded the words of the Exalted One.
Then on the twelfth day of the second fortnight of the month Asddha, the Exalted One, after his midday meal, sat down with his face to the east. When the sun’s shadow was half a man’s length and the asterism Anuradha in the ascendant, at that instant he set rolling the peerless wheel of dharma. Now the wheel that exalted Buddhas set rolling is not of gold, nor of silver, nor of pearl, nor of beryl, nor of crystal, nor of white coral, nor of ruby, nor of brass, nor of copper, nor of bronze, nor of wood, nor of clay. But the thrice-revolved and twelve-fold wheel of dharm.a consists of the four Aryan truths.
When the sutra of "setting the wheel rolling" was first de-livered the venerable Ajnata Kaundinya acquired the un-impaired, unblemished clear dharma-insight into things, as did also eighteen koṭis of devas. Then this great earth shook, trembled, quaked, quivered, vibrated and rocked in six ways.
It rocked on the right hand, it rocked on the left, it rocked on the left and the right. There was something thrilling in this quaking, something beautiful, joyful, amiable, exhilarating, refreshing, cheerful, assuring, gladdening, causing no mis-giving nor fear. For while this great earth quaked, it de-stroyed no life whatever, whether animal or plant.” And through the power of the Exalted One an infinite radiance was shed in the world, surpassing the splendour of devas, Nagas and Yaksas. And the regions between the worlds, regions wrapped in darkness, regions of blackness wrapped in blackness, gloomy regions, impenetrable, never before penetrated, where the moon and sun, splendid and powerful though they be, with all their brilliance cannot make their brilliance prevail, with all their light cannot spread their light, — these regions became suffused with this radiance.
And the beings who had been reborn there were able to recognise one another.” Lo ", cried they, “other beings have been reborn here; other beings have been reborn here.” Those beings for that moment and for that instant were lapped in entire well-being, even those who had been reborn in the great hell of Avīci.
While he was setting the wheel of dharma rolling the Exalted One made his voice as he spoke resound through the sixty-one universes of thrice thousand great thous-and worlds and the Buddha-fields beyond. And the exalted Buddhas who at that time were teaching dharma to their assemblies in the other universes fell silent when the Exalted One set rolling his wheel of dharma.
The perfect Buddha Dusprasaha was teaching dharma to his assembly and he became silent when the sound of a Buddha’s voice went forth. His astonished assembly asked Dusprasaha, “Lord, the sound of a Buddha’s voice goes forth, and as it goes forth the world-saviour Dusprasaha becomes silent. The assembly is astonished. For while the sweet voice of the cuckoo is heard even at the same time as the distant rumble of the thunder-cloud, the Exalted One, a prince of speakers, speaks not when this sound of a Buddha’s voice goes forth.”
Dusprasaha replied:
Mahdndma, in that world yonder a Conqueror, a §dkyan sage, sets rolling the wheel of dharma. It is the sound of his voice that goes forth.
He shouts through countless thousands of worlds and the sound of the voice of the nobly intelligent One is heard both far and near.
Such is his majesty that the perfect Buddha, who fulfils all desires, distributes his gifts to those who wish for enlightenments
The voice with which the Tathāgata, Arhan and perfect Buddha was endowed when, in Benares, in the Deer Park at Risivadana, he set rolling the thrice-revolved and twelve-fold peerless wheel of dharma, had sixty qualities. What sixty? The voice of the Tathāgata was deep, awe-inspiring, under-standable, reaching the heart, amiable, charming, irresistible, flowing, agreeable, faultless, unbroken, even, unblemished, like the sound of a chariot-wheel, like the roar and rumble of a thunder-cloud, like the soughing of the wind, like the patter of rain, like the voice of a deva, like the voice of Brahma, pleasant, unspoilt, not confused, moderate, not excessive, firm, significant, truthful, glorious, like the voice of a bull, a lion, an elephant, a steer, a thoroughbred horse, like the voice of a curlew, a sparrow, a cuckoo, resonant, lovely, a voice of understanding, constant, a voice full of understanding and gentleness, a voice with a wide range, full of native goodness, truthful in every detail, full of the native root of goodness, full of real ease, thrilling, like the sound of a stringed instrument, of song, of music, of the drum, a man’s voice, a superb voice, like the sound of the kettle-drum, a matchless voice, a Tathāgata’s voice. The Tathāgata’s voice permeates all quarters; nowhere is it obstructed. The voice, then, that the Tathāgata was endowed with when, in Benares, he set rolling the thrice-revolved and twelve-fold wheel of dharma, had these sixty qualities.
Then on that occasion Great Brahma extolled the Exalted One in his presence in these fitting verses.
By the very choicest of beings, hy the scion of Iksvdku’s line, the whole earth is made to tremble as he sets rolling the wheel of dharma.
Then, indeed, by the might of the wheel of dharma eighty terrible portents arose and also eighty earthborn demons. Clouds consisting of waves of bright flowers arose and swept down on Kdsi’s Benefactor, the Saviour, the Man Supreme. Clouds like elephants with swaying trunks arose, awe-inspiring masses, full of golden shells and laden with flowers.
When he heard that the Lion-man had at length appeared in his dharma body Sanatkumdra reflected and said, “I will sing the praises of the Tathāgata.”
He, Brahma, in his aerial home, then lauded him who beholds all good and is distinguished by his native brilliance and splendour.
“Gotama, thou dost hurl thy thunderbolt as thou sittest here, and makest to tremble the three thousandfold world that is full of precious stones and surrounded by an ocean of Buddhas.
“Best of men, when thou dost hurl thy consum-mate weapon, the ten quarters all around are visibly shaken.
“Uprooting the errors lurking in the thicket of false belief he shines as a king of Ndgas, a foremost Lord of men, a lion-hearted Conqueror.
“Like a fearless lion lying in his mountain lair, filling all his foes with fear, shines forth the lion-hearted Conqueror.
“Smiting Mdra’s troops, routing Mdra’s ranks, scattering them with thy right hand, thou dost raise thy Conqueror’s banner.”
The wealth-bearing earth quaked to the rattling of its many precious stones, for it rises up when it remembers thaf speaking voice.
Devas standing in Meru’s sky from all sides showered wreaths on the Sage, the sitpreme being whose radiance is golden.
Sumanas, with devotion in my heart, my joined hands raised and doing obeisance, I have come hither because I have heard of the wheel of dharma.
When the Exalted One first deHvered the sUtra of “setting the wheel of dharma rolling,” Ajfiata Kaundinya and eighteen koṭis of devas were converted. And the devas went to their own homes carrying the tidings to the deva worlds.
“There is no safety in the skandhas, but torment and great fear. There is no freedom in them: they are worth-less.” This does Gotama declare.
Enough talk of faith, sir. With an insight into the meaning of truth, go to salute the Buddha who makes hate and fear things of the past.
Thirty koṭis of devas then came to Risivadana, and they were converted when the second sutra of” setting the wheel of dharma rolHng “was delivered. They then went to their own homes bearing the tidings with them. On hearing these fifty, koṭis of devas came, and they were converted when the Exalted One delivered the sutra of” setting the wheel of dharma rolling “the third time. They then went to their homes bearing the tidings to the deva worlds. On hearing these, eighty koṭis of devas came and these were converted when the Exalted One delivered the sUtra of”setting the wheel of dharma rolling“the fourth time. They then went to their own homes bearing the tidings to the deva worlds. Then a deva of Tusita, named ^ikharadhara, recited these verses of praise before the Exalted One at Risivadana.”
Hail to thee, hail to thy beauty. Thy radiance extends a full fathom. Hail to thy profitable, successful and charming speech.
Hail to thee who art devoted to aversion from the world and art endowed with the virtue of absolute non-attachment. Hail to the Four Truths. Sage, it is the truth that thou dost proclaim.
Hail to thee. The devas and Gandharvas imbibe thy sweet song. Hail to thee. Thou hast set rolling the match-less wheel that may not be rolled back.
In all the world there is none thy equal in form, in beauty and in birth, in deportment, in energy, in meditation, nor yet in knowledge.
valiant Sage, this day at thy first teaching eighteen koṭis of devas were led to the first fruition.
At thy second teaching, valiant Friend, thirty koṭis more of devas were led to the first fruition.
At thy third teaching fifty koṭis more of devas were con-verted and saved from states of woe.
At thy fourth teaching eighty koṭis more of devas were led to the fruit of winning the stream and saved from spheres of ill.
Hence is there none like thee in love, Man supreme, so merciful with compassion, fearless, valiant Man.
Ojoy! Thou wert born a boon to the world, tiger-like Man, to confer blessings on all beings, long-living great Sage.”
A short while ago thou wert born the son of a king, bull-like Man, to be a guide of the lost, to give sight to the blind.
May the teacher who is now with us never disappear. May thy stability have no limit, Guide of the world. By thy majesty, Self-becoming One, states of desolation are brought to an end. Through thee, Man supreme, heaven is made completely full.
Thanks to thee, valiant Man supreme, he who belongs to the class of people whose wrong-doing is fixed in its consequences achieves the class where no consequences are entailed. ^
Thanks to thee, thou that art extolled of Suras, he who belongs to the class where actions entail no consequences achieves the class where righteousness is fixed in its con-sequences.
Man of light, thanks to thee, the steadfast dispeller of darkness, the growth of wondrous states is won.
Whilst thou speakest of these true states, beloved of men, the worlds of men and of Indra extol thy voice, O great Sage.
Thus with gladsome hearts did the hosts of devas laud the beneficent One who is endowed with boundless virtue, the Caravan-leader, the Man Supreme.
The monks asked the Exalted One, “Lord, as a maturing of what karma was the venerable Ajnata Kaundinya the first of all to learn the dharma?” The Exalted One rephed, “Monks, he made a vow long ago to be so.”
Once upon a time, monks, long ago, in the city of Rājagṛiha, a Pratyekabuddha, who suffered from biliousness, sought shelter in a potter’s shed. The potter took him in and cured him of his biliousness. Then the Pratyekabuddhas attend-ing on that Pratyekabuddha who suffered from bihousness came to the potter’s shed to inquire after his health. The potter asked the Pratyekabuddha whom he had cured of his biliousness, “By which one of you was the dharma first learnt?” The Pratyekabuddha replied, “The dharma was learnt by me first of all, and afterwards by these others. “The potter then made a vow, saying,” By this root of merit, which I have acquired in doing this service and tendence to you, may I be the first of all to learn the dharma when it is pro-claimed by an exalted Buddha. May I not crave for gain and honour. May I crave only for a solitary bed and seat and be content with any kind of almsman’s bowl. May I lay aside my body amid the cascades and forest glades, dying all alone.”
The Exalted One said, " It may be again, monks, that you will think that at that time and on that occasion, that potter in the city of Rājagṛiha was somebody else. But you must not think that. And why? This elder here, AjiiataKaundinya, was at that time and on that occasion the potter in the city of Rājagṛiha. For that he gave shelter to the Pratyekabuddha who was suffering from a bilious affection and tended him, and then made a vow, saying, ‘As you learned the dharma first of all and these others afterwards, so may I, too, be the first to learn the dharma when it is proclaimed by an exalted Buddha,’ as a maturing of that karma Ajfiata Kaundinya has been the first to learn the dharma; afterwards the others did so.
Through the root of merit which is acquired by service of food, shelter and sustenance, may I foregather with the Best of men.
As you were the first to learn the dharma and were followed by these others, so may I be the first to learn it when it is proclaimed by a Conqueror.
My wishes few, may I be content to earn my living with any kind of bowl. My heart fortified with calm and ease, may I not covet gain and honour.
In the lonely forest and on the mountains haunted by herds of deer, there, when my time is come, may I lay aside my body.
Whether honoured or unhonoured, life and conscious-ness pass away like vapour. Who can find pleasure in a dead body that is but dust of the earth?
Here ends the Jataka of Ajfiata Kaundinya.
The monks said to the Exalted One, “The Lord made renunciation of self, of son, of wife, of wealth and of kingdom, and when he had awakened to the incomparable perfect enlightenment, he made the venerable Ajfiata Kauncjinya to share in a great blessing.” The Exalted One replied, “Monks, this was not the first time that I made Ajfiata Kaundinya to share in a great blessing. I did so on another occasion also.” The monks asked, “Was there another occasion, Lord?” The Exalted One replied, “Yes, monks.”
Once upon a time, long ago, there was a king of the Ko^alas who was virtuous, mighty, powerful, and wealthy and had a great army. His realm was prosperous, rich, peaceful, well supplied with food, and thickly peopled with happy subjects. Violence, brawling and rioting were quelled and robbers held in check. The kingdom was busy with trade, and governed with justice. The fair renown of that king was spread in all directions. He was a sovereign honoured for his generosity and liberality. He was intent on doing kindness to others and had his gaze on the world beyond. Thus he was styled “the Just.”
Now a worldly king of the Kasis had designs to invade the kingdom of the Kosalas. He equipped a strong force of the four arms, warriors on elephants, cavalry, charioteers and infantry, and invaded the land of the Kosalas. But the counsellors and troops of the king of the Kosalas defeated the king of the Kasis and all his army was completely routed and broken up. He came again with a greater army of the four arms, but again he went away defeated. Again and again did the king of the Kasis invade the territory of the Kosalas with a four-fold army. Thus many thousands of people, exposed to one another’s knives, arrows, swords and axes, fell into misfortune and ruin.
The heart of the just, compassionate and considerate king of the Kosalas was moved when he saw these thousands of people fallen into misfortune and ruin, his kingdom invaded, men destroyed because of another’s greed for a kingdom, and such wrong perpetrated. Moved by this consideration, he left his kingdom, and all alone he went to the southern country disguised as an unknown man. He said to himself, "There, by some means or other I shall manage to gain a living for myself.”
And as he went on his way, tired with the journey and scorched by the hot wind, he sat down to rest in the cool shade of a banyan tree. There came along on his way from the southern sea to Kosala a certain sea-faring trader, whose ship had sunk with the loss of all the cargo. He had heard that the king of the Kosalas was just, compassionate and devoted to helping others, and that he had relieved thousands of people who had lost their wealth and given them material assistance. “He,” thought the merchant, “will give me, too, some money which will enable me to ply my trade again and recover from this disaster.”
Thus, with his hopes on the king of the Kosalas, he came in due course from the southern country and reached the place where the king was. He came upon him under the banyan tree. The king questioned the merchant, saying, “Can it be that you are not weary or sick, good brother? Rest awhile. The shade of this banyan tree is cool, for you are tired with your journey.” The merchant replied, “Good brother, a blessing on you, but I will go on.” The king said, “Whither are you bound in such hurry that you do not wish to rest?” The merchant replied, “Kind sir, I am a sea-faring merchant from a certain place. Having plentiful resources I left my native place and crossed the great ocean in a well-fitted vessel, taking with me wares of various kinds to sell among the seaboard towns. But in mid-ocean my wealth-laden vessel sank. By clinging to a plank I escaped from the sea with my life, but lost everything else. And now I go to the king of the Kosalas to get money wherewith to ply my trade again, and recover from disaster. In this hope I have travelled far.”
But when the king of the Kosalas heard the merchant speaking thus, he began to weep and shed tears. The mer-chant asked him, “Kind sir, why do you weep?” The king replied, “I weep because you, a shipwrecked man, have come to me from afar in the hope that the king of the Kosalas will give you material assistance wherewith to ply your trade again and recover from your disaster. But that kingdom of mine has been invaded by the king of the Ka^is, and I have come, bereft of everything, to this southern land thinking to maintain myself by some means or other. Thus I weep because you have come from afar through hearing about me, because report of me has brought you here from afar at the time I am in such misfortune and robbed of my kingdom.”
Then the merchant addressed the king of the Kosalas in a verse:
You valiant man in self-denial, hearing of your repute I have come hither from afar. My desires were fortified by the force of hope But now, from what I see, my hope has been turned to despair.
I was a giver of a hundred desirable things. None like what I was is there among devas or men. Because of you, I will forfeit my life, lest my fame be other than the truth.
Then the king set about consoHng the merchant, who, dazed with despair, had fallen to the ground. “You have come from afar,” said he, “with your hope set on me. There-fore I shall so act that your coming will not be profitless. For your sake I will sacrifice myself. Tie my arms behind me and take me to the king of the Kasis. He will be pleased with you and he will give you great riches. Willingly do I sacrifice myself in order that the hope you had put in me be not in vain,”
But the merchant said:
I cannot do wrong to a valorous man for the sake of gain. As your fame was so do you prove to be. ’Tis a doughty deed you do, wise man of the world.
The king replied:
What boots life to those whose fame brings no blessing in the world? Riches are then of no avail, and confidence once shattered will no more be recovered.
Gladly will I suffer the cruel deed of being killed by my foes. Gladly will I let my foe cut up my body. Gladly will I go through the most bitter sufferings. Pain will I endure so that your hope be not in vain.
Now the king of the Kasis was not pleased that the king of the Kosalas should be living. Daily he made a pro-clamation, saying, “To whomsoever brings me the head of the king of the Kosalas I will give a great reward.” While the king of the Kasis was continually proclaiming this, the king of the Kosalas, with his hands bound behind him,, was brought to him by the merchant.
The king of the Kasis said, “Ah! The king of the Kosalas is brave and well-trained. How comes he then to have been caught and to be brought in by you?” And when the mer-chant had related all that led up to his coming, the king of the Ka^is was amazed, and he said, "It is not right for me to deprive such a righteous king of his kingdom. " He con-secrated the king of the Ko^alas to his throne once more. He then left for his own kingdom, while the king of the Ko^alas bestowed a large amount of riches on the merchant.
It may be again, monks, that you will think that at that time and on that occasion the king of the Ko^alas was some-body else. He was not somebody else, for I at that time, monks, was the king of the Kosalas. It must not be thought, either, that the merchant was somebody else, for at that time Ajfiata Kaundinya was he. Then also did I make renunciation of my self and bestow great wealth on him. And now, too, after I have made hundreds of painful self-sacrifices and awak-ened to the supreme perfect enlightenment, have I made him share in a great blessing.
Here ends the Jataka of Ajiiata Kaundinya.
The monks said to the Exalted One, “This good group of five monks were once adherents of another sect, carried away by the strong current of heresy. But then the Exalted One turned them away from these paths of false belief, raised them up out of fear and dismay, out of the ocean of recurrent birth, and established them on the firm ground of peace, happiness, calm, fearlessness and nirvana.” The Exalted One repHed, “Monks, that was not the only time that the good group of five were led by me across the ocean of re-current birth. There was another occasion, also, when I, through sacrifice of my own self, saved them from the great ocean when their vessel had been wrecked and they were without shelter, protection, refuge or succour but fallen into dire straits and adversity, and established them in prosperity.” The monks asked, “Was there another occasion, Lord?” The Exalted One replied, “Yes, monks.”
Once upon a time, monks, long ago, some merchants of Jambudvīpa were crossing the ocean in quest of gain. But their ship was wrecked by a monster fish. Now all the merchants who had previously performed some rehgious rite, whether an unknown or a strange one, swam about in the sea by means of their arms. The merchant-leader, too, had previously performed a religious rite, and so he also swam about in the sea. Thus five merchants were swimming in the sea near the leader.
Then the merchant-leader thought, "It is not possible for us to cross the great sea by swimming. We must needs all perish. But I have heard that the great sea will not brook a dead body for a single night. What now if I were to sacrifice my own body and enable these five merchants to escape from the sea on to dry land in safety?”
The merchant-leader had a weapon in his hand, and he said to the five merchants, “Do you all cling to me and I shall save you from the sea and set you in safety on dry land.” Then all the five merchants there in the sea that gave no stay or support hung on to the merchant leader.
And he with his weapon cut his own throat, for he knew that the sea cannot brook a dead body for a single night.
And so, monks, the sea quickly cast up his dead body on to dry land. The five merchants also by the force of the sea were cast up on shore along with the corpse.
Then did this great earth shake violently, and a loud shout was raised by all the powers of nature. Devas, Nagas, Yak^as, and Asuras cried out, “What is this in the great sea?” The deva of the sea replied, “This is the Bodhisattva, who was sailing across the sea with other merchants when their ship was wrecked by a monster fish. Those merchants who had previously practised religion were saved from the sea by the Bodhisattva’s self-sacrifice and enabled to reach dry land. But we were living in slothfulness in that we did not notice that such are the arduous deeds performed by Bodhisattvas for the benefit of all beings.”
Once upon a time, long ago, while the Most Eloquent One was faring onwards in his quest of enlightenment, he hap-pened to cross the delightful ocean, the Jiaunt of a monster fish.
Then in mid-ocean his ship was wrecked by the monster fish. The wise merchant, though he had lost his wealth, swam about in the sea.
When he saw the other merchants helpless, shiftless and in dire straits, he began to think of a way whereby he could succour them in their sorry plight.
And this reflection came to him; " I have heard it said that the sea, in which this monster fish lives, will not brook a dead body for a single night.
“I will then sacrifice myself that the merchants may not perish in the sea.” Thus spake he to himself, conscious of the firm resolution of one who had reached perfection of thought and conduct.
And that great compassion, which was solicitous of man’s welfare and which he had acquired during the course of his long career, inspired the disposition of his heart.
To the group of merchants he said, " I am going to sacri-fice myself. Do you hold on to my body, for the deva of the sea will not keep a dead body for a single night.”
He took a sharp weapon and made an end of his own life? Soon all the merchants were cast up on the shore.
The earth, with its mountains, cities and towns, its rocks and its forest glades, violently shook. The ocean, the strong-holds of the Ddnavas, and the lairs of the serpents trembled.
“What is this?” So did men and the devas of mountain and forest, and serpents ask one another … Then did the disconsolate deva of the sea make answer.
“This Most Eloquent One,” said she,“this most select of elephants, while he fared on in quest of enlightenment, was crossing the briny ocean. But I in my heedlessness was not aware of it.
“And he, the Best of Men, was shipwrecked, but he achieved" his quest in the sea. For he sacrificed his own dear self for the sake of the deliverance of other men.
“Because of his virtue, the earth, with the sea and Mount Meru, quakes, and the strongholds of the Guhyakas and Ddnavas and the lairs of serpents tremble.
“How can any being requite the Choice Beings as they fare onwards in quest of enlightenment, not to speak op when they have won omniscience?
“If a man becomes an adherent of the Conqueror’s teaching with his whole being, to that extent he can requite him who is the most select of elephants.
The Exalted One said, " It may be again, monks, that you will think that at that time and on that occasion the merchant-leader was somebody else. You must not think so. And that because it was I, monks, who was that merchant-leader. Those five merchants were none other than this good group of five monks. Through my self-sacrifice they were then rescued from the sea and landed in safety on the sea-shore. And now, too, have they, through my self-sacrifice, been led across the ocean of recurrent birth and set firmly in nirvana.
Here ends the Jataka of the Good Group of Five.
The monks said to the Exalted One, “Dharma has been taught by the Lord to an assembly of devas and men.” The Exalted One repUed,” This, monks, is not the first time that I have taught the dharma to an assembly of devas and men. “The monks asked,” Was there another occasion. Lord? “The Exalted One replied,” Yes, monks.”
Once upon a time, monks, long ago, in the city of Benares,, in the province of Ka^i, there reigned a king named Kalabha, who was savage, cruel and violent. On one occasion, while the women of his court were sauntering in the park, he started playing a water-game with them in the lotus-pool. They trampled the lotuses as they played and sported and amused themselves, until he and the women became tired with the sport. The king fell asleep and the women scattered about the park.
Then by means of his magic the seer Ksantivada came from the continent of Uttarakuru, and sat down in the park. He was seen by the women as they strolled about the park, and they, beholding in him a seer of great gifts, sat down around him v/ith faith in their hearts, and said to him, “Teach us the dharma.” So the seer gave them a discourse on charity, morality, heaven and merit, and he explained to them the peril, the degradation and the defilement of sensual pleasures, and the benefit and purification that comes from renouncing the world. The noble seer explained to them the path of the ten moralities, from which springs well-being in the world for devas and men, which is bright and the fruit of which is happiness.
Thus did the women of the court sit round the seer wrapt in attention. Then the king woke up and failed to see the women. He was angered, and unsheathing his sword he went off on foot to search for them. And he saw those women of the court sitting in front of the seer. When he saw the latter he was still more violently enraged because he had looked on the whole of his harem. In his anger and malevo-lence, he asked the seer, “Who are you?” The seer replied, ” I am a preacher of forbearance, your majesty". The king was still more enraged and said,” If you are a preacher of forbearance, stretch forth a finger. " The seer did so. With his sword the king lopped off the seer’s finger, and from it there flowed milk, just as a mother’s milk flows from her breasts out of love for her offspring. In the same way all the benevolent seer’s five fingers of each hand were lopped off one by one, and from each one milk flowed.
The king asked again, “What do you preach, sir?” Even then did the seer display his forbearance, and he replied, “I am a preacher of forbearance, your majesty.” Then his hand was chopped off, and again did milk flow.
Again the king asked, “What do you preach, sir?” Even then did the seer display his forbearance, and he said, “I am a preacher of forbearance, your majesty.” Then the king chopped off his other hand, beginning with the fingers and ending at the wrist, and always did the milk flow when each part was cut off.
Again the king asked, “What do you preach, sir?” The seer even then displayed his forbearance, and said, “I am a preacher of forbearance, your majesty.” Then his feet were cut off, beginning at the toes and ending at the knees.”
Again the king asked, “What do you preach, sir?” Even then the seer displayed his forbearance and said, “I am a preacher of forbearance, your majesty.” One of his ears was then cut off, and again milk flowed from the cut-off ear.
Again the king asked, “What do you preach, sir?” Even then the seer displayed his forbearance , and said” I am a preacher of forbearance, your majesty. " His other ear was then cut off, and from it there flowed the milk of one who was incorrupt of heart.
Again the king asked the seer, “What do you preach, sir?” Even then did the seer display his forbearance, and he said “I am a preacher of forbearance, your majesty.” His nose was then cut off, and from it there flowed the milk of one who was incorrupt of heart.
Again the king asked the seer, “What do you preach, sir?” Even then did the seer display his forbearance, and he said, “I am a preacher of forbearance, your majesty. If you cut up my body into a hundred fragments and throw it away in a hundred pieces, even then, still incorrupt of heart, I would not give up my forbearance.”
When the seer had been thus mutilated, devas, Nagas and Yaksas were perturbed, demons made a loud outcry, and beings knew a fearful trembling. People of town and country, seeing the great fear of the demons and hearing the noise of those who cried out, fell at the feet of the seer and implored his forgiveness.
Great Brahma, he wroth with him who lopped off your hands, your feet, your ears and nose. May it he well with other men. The seer replied:
ril not he wroth even with him who lopped off my hands, my feet, my ears and nose, much less with the rest of men.
The devas, Nagas, Yaksas and Gandharvas said, “Let us urge this seer to see to it that the kingdom, realm and dominion of King Kalabha do not prosper,”
Let his rich country he laid waste with fire and his realm destroyed, since they have harmed the seer, the harmless Ksdntivdda.
Let this city be laid waste with fire and he made an ahode of death, since they have harmed the seer, the harmless Ksdntivdda.
Let this king he hurnt, together with his counsellors and his court, since they have harmed the seer, the harmless Ksdntivdda.
Townsmen and countrymen seeing the great perturbation of the demons were terrified, and falling at the seer’s feet, they implored him:
Great Brahma he wroth with him who lopped off your hands, your feet, your ears and nose. Let it he well with the rest of men.
But the seer replied:
Be not afraid that any harm will come to you. For not even with him who lopped off my hands, my feet, my ears and nose will I he wroth, much less with other men. But the king will have to reap the fruit of the deed he has done.
To the devas, Nagas, Yaksas and Gandharvas the seer said:
The deva will not send rain in due season. The seeds that are sown will not grow, hecause they will he hurnt by the heat and destroyed by the wind.
Thus there was in times past a seer, a shining light with his forbearance. Him as he stood firm in his forbearance did the king of Kdsi slay.
Bitter was the ripened fruit of this cruel deed since, as you know, that king of Kdii was consigned to hell.
So be forbearing, as Ksdntivddin the seer was. For though his limbs were cut off he was not wroth with any man.
And so Kalabha the king of Ka^i was burnt with fire and he was reborn in the great hell of Avīci.
In Hastinapura there was a king named Arjuna, who, when he saw some good men, put questions to them, saying, “He who can reply satisfactorily will be allowed to go free with his life in safety. But he who cannot satisfy King Arjuna with his answer to the question will be slain with the sword by the king’s own hand.”
Now there had come to Hastinapura from the Himalayas a seer named Gautama. He had won the five super-know-ledges, achieved the four meditations, had great magic and power, and was rid of the passion for sensual pleasures. When this seer was asked a question by King Arjuna he answered it correctly. But the king did not understand the answer, and with his own hand he slew the gifted seer Gautama with a sword.
This king Arjuna, also, was burnt with fire, and he was reborn in the great hell ^aktisiila.
Among the Kalingas there was a city named Dantapura A king named Narikela ruled there, and he was wicked, ill-favoured, fierce, cruel, and violent. He would invite recluses and brāhmans to his house and there have them devoured by dogs, and he would laugh as they were being eaten. But he also was burnt with fire and was reborn in a great hell, where he was eaten day and night by black dogs.
In the city of Kampilla there ruled a king named Brahma-datta. This king Brahmadatta had a hundred sons who were young princes. His household priest also had a son named Yajnadatta, who was a young brāhman priest.
Now a teacher of archery from the southern country heard that in the city of Kampilla, King Brahmadatta had a hundred young princes. “I will go there,” said he, “to the city of Kampilla, and teach the hundred princes the art of archery. Thus I shall make a living.” So he came to the city of Kampilla and attached himself to the household priest, by whom he was brought to King Brahmadatta.
The king said to him,” Train my hundred young princes in the skill of archery, and I will give you abundant wealth.”
Thus the teacher of archery taught the skill of archery. And Yajfiadatta, the priest’s son, also learnt the art along with the princes. They were trained in the whole art, but Yajfiadatta distinguished himself in it above all the others.
When they had completed their training they gave an exhibition to the public in the presence of the king and his court. The hundred princes shot their arrows at Yajfiadatta, but he with his sabre cut down all the arrows aimed at him before they reached his body. All the king’s company mar-velled at Yajfiadatta. Thus did he get his name of Śarabhanga.i
To the north of Benares, on the slopes of the Himalayas, there was a hermitage named Sahafijani. It was well-supplied with roots, leaves, flowers and fruits and had good crops of kodrava, sydmaka, hemp, rice, vegetables and lily-roots. It was made pleasant by several thousands of trees which were laden with flowers and fruits, and it was well provided with water for drinking. There dwelt a seer named Kāśyapa with a company of five hundred, all of whom had won the five super-knowledges, achieved the four medita-tions and had great magic and power.
Śarabhanga, the priest’s son, went to the hermitage Sah-anjani and took up the religious life of a seer under the seer Kāśyapa. By living in assiduous devotion to the practice of vigilance, in endeavour, effort and exertion he attained to the four meditations and realised the five super-knowledges. Master of the four meditations and possessor of the five super-knowledges Sarabhanga, too, became a seer of great magic and power. He became known and renowned among men and devas as a young man living the brahma-life, devoted to severe austerity, and as a great Naga.
Then he went to the southern country. In the country of the Asmakas is the river Godavari, on the banks of which he estabhshed a hermitage named Kapitthaka and dwelt there.
The seer Kāśyapa had a pupil named VatsaI who lived in a hermitage on the banks of the Ganges, on the slopes of the Himalayas, with a company of five hundred all of whom possessed the five super-knowledges, were masters of the four meditations, were rid of the passion for sensual pleasures, lived on what they could glean, and were of great power.
Now Vatsa the seer became ill with flatulence. Unable to endure the cold of the Himalayas he went to the southern country, to a city called Govardhana. There a king named Dandakin was ruling. He was unjust, a king of unrighteous-ness. He had gone wrong in his beliefs, was greedy for worldly pleasures, foolish, perverse in his views, disrespectful of mother and father, unkind to recluse and brāhman, cruel, merciless and violent. When he saw Vatsa the seer he had him trampled in the mud, innocent, harmless and inoffensive though he was.
The chief counsellor of that kingdom was named Vighusta. He quickly dug out the seer alive from the heap of mud. He then fell at his feet and craved his forgiveness. “Lord,” said he, “I do not approve of the violence committed by the king. May your reverence be pleased to pardon me.” The seer replied, “Counsellor, leave the kingdom at once. In seven days I shall be dead, and when I am dead there will be in this kingdom a great and terrible calamity.”
And when he had heard this from Vatsa the seer, the counsellor, with his sons and wife, his retinue and his relatives, left the kingdom of King Dan^akin and went to another kingdom.
When the seventh night was past, Vatsa the seer died. Immediately on his death there was a great commotion among the demons, who on that night reduced the city and kingdom to ashes.
Ka^yapa the seer was performing a sacrifice between the Ganges and the Jumna. Thither there flocked ninety-eight thousand ascetics all possessing the five super-knowledges, masters of the four meditations, and having great magic and power.
In the country of the Kalingas was a city named Dantapura, where there was a king named Uggata. When he saw the terrible and frightful calamity which had overcome those cruel kings he went to Saiijayanti to visit the seers. In Safijayanti the king was named Bhlmaratha. He, too, was stirred by the sight of the destruction of those kings, and he asked the king of the Kalingas, “Whither are you going?” The latter replied “I am going to visit the seers.”
In Hastinapura there reigned a king named A§tamaka. And he, too, terrified and perturbed on seeing the dreadful calamity which had befallen those four cruel kings, set out to visit the seers, ^akra, lord of the devas, also, on seeing the calamity which had befallen those unjust, unrighteous, heretical, merciless, cruel and violent kings, came in the great pomp of devas to visit the seers.
On the slopes of the Himalayas there were Jive hundred seers who lived on roots and fruits, were content with what they could glean, were ascetic, pure though poor, well-controlled, sternly austere, and sublime.
One seer was there who was styled Vatsa. He became ill with flatulence and, unable to endure the cold of the Himalayas, he left the forest and went down to the king’s city.
Now in that city was the king named Dandakin, a man of unrighteous life, intent on violence, who had irrationally adopted a wrong belief. He trampled that seer in the mud.
But the king had a chief counsellor in his state, named Vighusta, and he raised up the seer and said to him, “This pleases me not. So deign to forgive me, holy man.”
Vatsa the seer replied to the counsellor, “Go hence, lest evil fortune be yours. For when seven nights are past a fearful calamity will befall.”
When the seer was dead, there was a great commotion among the demons, and in a single night they reduced to ashes that king’s realm, his wealth and his might.
Then did the ascetic $arabhanga speak to the assembled seers, “Not seemly was this thing which Dandakin did. Let us go and do honour to Vatsa.”
Then, also, did Astamaka and King Bhlmaratha and Udgata, the king of Kalinga, excitedly and eagerly say” Let us go to visit the seers and ask them how this may he"^ And so in gladness and excitement the three lords of men came into the presence of the seers, in fine array, wearing ornaments and earrings, and carrying swords inlaid with pearl and beryl.
The seers said to them:
king, tell the seer who you are, and how do they know you in the world of men.
The kings replied:
We are Asiamaka and King Bhlmaratha and this is Udgata the king of Kalinga. We have come hither to visit seers who are well-controlled, wishful to ask a question of them.
The seers asked Indra as he stood in the air:
In the sky you stand upborne by the air and radiant as the moon of fifteen days. We ask you, deva of great power, how do they know you in the world of men?
Sakra repHed:
The devas know me as husband of $act. In the world of men they call me Maghavan. Here I am come, a deva of great might, to visit the seers who are well-controlled.
He who is the Razer of cities, Lord of demons. Sovereign of devas, king of the Three-and-Thirty, and Vanquisher of the Asuras, has come hither seeking leave to ask a question.
[Śakra said:]
Ye seers who’re here assembled, your fame we’ve heard from far. To you, seers who’re well-controlled, we have come to how before you, masters, with trusting hearts. He is in all the world the best of men.
The seer said:
The odour of seers who are far advanced is wafted abroad, blown abouf by the wind. Keep off from here, Śakra, stay where you are. This odour cannot be endured by devas.
Sakra said:
Yea, the odour of seers who are far advanced is wafted abroad, blown about by the wind, but it is sweet and pleasant, and is not disagreeable to me.
The seers said:^”
This seer, the noble Sarabhanga, is well-trained and free from lust, , an enlightened teacher and well-disciplined, let him then answer the questions.
[Anu^isya said to Śarabhangaj:
Son of Vaiistha, the good seers beg that you answer these questions. For this is the rule among men, wise one, that the task should be his who has come to old age.
^arabhangha said:
Now I give you leave to ask whatever question it is in your heart to ask. So do you speak, and I will answer your questions. For I have true knowledge of this world and the next.
The king then asked ^:
With regard to those who have been and gone, Dandakin, Ndlikera, Arjuna and king Kalabha, tell me th€ bourne of those men of wicked deeds. Where were they reborn for that they had done harm to seers?
Śarabhanga replied:
With regard to those who have been and gone, Dandakin, Ndlikera, Arjuna and King Kalabha, understand what the bourne of these men of wicked deeds was, and where the violators of seers were reborn.
For that Dandakin trampled the seer in the mud, he with his wealth and his realm was utterly destroyed. He fell into the hell Kukkula where bodies become fiery embers.
Arjuna fell headlong into the hell ^aktiiUla for that he had violated Anglrasa Gautama, the ascetic seer who had so long lived the brahma-life.
And as for Ndlikera who violated the self-controlled religious men after inviting them to eat and drink with him, in the other world dogs attack him and devour him as he lies writhing on the ground.
Kalabha who mutilated that religious man, the seer Ksdntivddin, the harmless recluse, fell into Avīci, the fiery, scorching, terrible hell.
He who has heard of hells like these and seen whole king-doms stricken down will deal justly with recluse and brāhman, and acting thus he will gain the heavenly place.
The kings said:
You have answered what I asked you. Now I ask you another question and do you reply to it.
What, I ask you, can a man kill without feeling remorse? What do seers recommend that men should put away?
Śarabhanga replied:
One may kill anger and never repent it. Seers recom-mend that one should put away jealousy. One . should bear with rude speech no matter who utters it. Good men say that this power of forbearance is hard to overcome.
The kings said:
It may be possible to bear with the rude speech of two men, that of a superior and that of an equal. But how may one hear with the speech of an inferior? Tell me this, Kaundinya.
Men hear with the speech of a superior because of fear, and with the speech of an equal to avoid a quarrel. But when a man hears with the speech of an inferior, good men say that this is forbearance at its strongest.
And how can you he sure ahout a man who is outwardly well-hehaved that he is a superior, an equal or am inferior? Good men may present a rough exterior. Therefore one should hear with the speech of all and sundry.
Not even a great royal army can win so great advantage in a fight as the good man wins hy forbearance. Enmities are quelled by forbearing men.
The kings said:
We are gratified at your well-spoken reply. Now I ask you another question and do you tell me the answer. What kind of man do you call a moral man? What kind of man do you call a wise man? What kind of man do you call a good man? What kind of man is it whom fortune never deserts?
Whoso is self-controlled in act and word and thought, docs no wickedness, nor does unkindness to anyone in the world, such a man do I call a moral man.
Whoso, though all his wealth be lost, does not seek worldly gain, and, for his own selfish ends, does not live a life of wrong-doing, such a man do I call a wise man.
The man" who is grateful, and mindful of benefits done him, who is a good friend, is steadfast in devotion, and in adversity honourably does his duty, such a man do I call a good man.
Whoso is endued with these three qualities, is cheerful, gracious, kindly of speech, respectful, reverential and modest, good fortune never deserts such a man.
The kings said:
We are gratified at your well-spoken reply. I now ask you another question, and do you tell me the answer. Of morality, wisdom, good fortune and gratitude, which do good men say is the best?
Śarabhanga replied:
Good men say wisdom is the best by far, just as the moon is best among the stars. Morality, good fortune, gratitude are but wisdom’s fair handmaids.
The kings said:
We are gratified at your well-spokefi reply. I now ask you another question, and do you tell me the answer. Through what behaviour, what pursuit, what conduct does a mortal man become wise?
By consorting with the old, the clever and the learned, questioning them and holding fast to their replies, harking to and heeding their good words, by such conduct a mortal man becomes wise.
The wise man perceives the truth concerning tJte pleasures of the senses, that they are ill, impermanent and liable to change. Perceiving this he shuns desire as one of the things of terror, one of the things that is like to destroy him.
Thus freed from passion, all hatred quite removed, he will diligently promote the growth of love, and living thus with loving heart, kindly and compassionate, he will pass on to the heavenly place.
Such were the verses recited by the good man by way of giving his eloquent replies. Whoso will live in perfect accordance with these, will escape beyond the range of the King of Death.
Brahma, Indra and the Three-and-Thirty devas were delighted at these eloquent words. The glorious beings were greatly stirred, and taking reverential leave repaired in ecstasy to the city of the devas.
Of great profit thus was the coming of Astamaka, Bhtma-ratha and Udgata the king of Kalinga. For to them all there came a riddance from the passion for sensual pleasures.
The kings said:
Even so, knower of other men’s hearts, we one and all have won riddance of the passion for pleasures of sense.
Be gracious and grant us that we may attain unto your state.
Sarabhanga replied:
I will he gracious and grant you this, inasmuch as you all have won riddance of the passion for pleasures of sense. Let boundless joy pervade you so that thus you may attain unto my state.
The kings said:
We will do all that you enjoin, whatever that you of your great wisdom tell us. Boundless joy shall pervade us that so we may attain unto your state.
[Śarabhanga said:]
Great honour has now been paid to Vatsa the seer. So depart, ye holy seers. Delight in meditation and abide in your retreats — this is the greatest wealth of him who has left the world.
Thus did the Exalted One, the Master, calling to mind a former abode and a former life, relate this jataka to his monks.
After a discussion on the skandhas, the dhatus, the ayatanas and the atman, the Exalted One explained the meaning of this jataka.
“When of yore I lived in one of my existences which have neither beginning nor end, Andthapindika was Śakra Sacipati, the lord of devas, Ananda was the king of Kalinga, and $driputra was Astaka. The powerful Alaudgalydyana was Bhimaratha, and I was $arabhanga. Thus understand this jataka. Then, too, did I preach the dharma to a congregation of •devas and men, just as I have now done also.
Here ends the Jataka of Śarabhanga.
At Benares thirty boon companions went out to a park. The mother of one of them was dead and had been reborn among the devas. She had mastered the dharma at the time the wheel of dharma was set rolling, and she now remem-bered her son. Because of her love for her son, she loved all his companions as much as she did him.
Now in Benares there was a courtesan named Ka^ika. And why was Kasika the courtesan so called? As a maturing of good karma she came to have a lovely body, so that her fee was the whole of a thousand pieces of money. That was why she was called Kasika. Upardhaka^ika was Ka^ika’s sister, and she also like Kasika, as a maturing of former karma came to have a lovely body. But she had only one eye, and that a red one. For that reason her fee wais half a thousand pieces of money.
The boon companions said to Kasika, "Come and serve us. “But she, under the control of that deva, refused to go and said,” I have some household work to do and I cannot come. " So they went to the park taking Upardhakasika with them instead.
Then the deva, disguised as Kasika, came and stood where the companions could see her. And when they saw her they ran to her. But she kept moving on without stopping, though they could see her all the time. Thus the deva led the companions from the park and took them to Risivadana into the presence of the Exalted One, and then she vanished. The companions went up to the Exalted One to bow at his feet.
The Exalted One said:
What play, what delight can there be while the world is ever burning? Plunged in darkness as you are will you not seek a light P
What cheer, what joy can there be while the world is ever burning P Plunged in darkness as you are will you not make a light to shine P
Then they were all converted by the Exalted One into the state of having control over the powers, initiated with the formula of “Come, monks,” and ordained as monks. Such was the initiation, ordination and admission into monkhood of the venerable thirty companions.
Here ends the account of the ordination of the thirty companions.
The Exalted One was staying in Benares teaching devas and men, and so on.
Now another group of thirty men happened to be going along the road not far from Risivadana. The Exalted One, in order to do them a kindness, sat down by the roadside. When they saw the Exalted One they advanced to bow at his feet. Then the Exalted One converted them all to the state of having control over the powers, initiated them with the formula of” Come, monks, " and ordained them. Such was the initiation, ordination and admission into monkhood of these venerable thirty men.
The Exalted One was staying in Benares, in the Deer Park at Risivadana, teaching devas and men, and so on.
Now in the land of the Ko^alas there was a village named Dronavastuka, where there lived a certain brāhman, who was rich, wealthy, opulent, having great possessions and property, money, treasuries and granaries, abundance of gold, silver and other resources, a large number of female and male slaves and servants, elephants, horses, goats and sheep. This rich brāhman had a brāhman wife, named Maitrayani, who was gracious, lovely, distinguished of mien, and endowed with the flower of beauty to perfection. Maitra-yani had a young son named Purna, who was gracious and handsome, of fresh beauty, virtuous and dignified. He had rendered service to former Buddhas, had broken his bonds, had knowledge of the Aryan truths, and was in his last existence.
Purna had heard that King Suddhodana had a son named Sarvarthasiddha, who was endowed with the thirty-two marks of a Great Man. Now a Great Man who was thus endowed had two alternative careers open to him; there was no third. If he continued living at home he would become a universal king over the four continents, triumphant, just, a king of righteousness, possessing the seven treasures. These treasures are the wheel, the elephant, the horse, the jewel, the householder, the woman, and the counsellor the seventh. He would have a full thousand sons, brave, courageous, comely, and vanquishers of their foes. He would hold sway over these four continents, to wit. Jam-bud vipa, Purvavideha, Aparagodanika and Uttarakuru. He would rule and govern this great earth, bounded by its ocean and mountains, in prosperity and peace, without scourge, weapon or any sort of violence, but with justice. If, on the other hand, he went forth from home into the homeless state, he would become a Tathāgata, an Arhan, a perfect Buddha, endowed with knowledge and good conduct, a Sugata, a peerless knower of the world, a driver of tameable men, a teacher of devas and men, famous and renowned, not led by others, triumphant, invincible, having insight into knowledge and the good, self-control and self-mastery. And a seer of great magic and power would make an absolute proclamation on four grounds that he would become a Buddha in the world, and soothsayers would do so as well.
When the Exalted One left home, Piirna also on the same day left home and went to a retreat in the Himalayas. He there embraced the religious life of a seer, achieved the four meditations, attained the five super-knowledges and became a seer of great magic and power. He had twenty-nine young seers as pupils, all of whom were masters of the six Vedangas, had achieved the four meditations, attained the five super-knowledges and possessed great magic and power. He said to his pupils, "A Buddha has appeared in the world. He is staying in Benares, in the Deer Park at Risivadana, teaching men the dharma which is fair in the beginning, in the middle and in the end, profitable, well-articulated and absolutely perfect, and he reveals to them the perfectly pure and clean brahma-life.
“All the skandhas are without refuge: they are afire, full of terrors and untrustworthy are they, without sub-stance, " so does Gotama proclaim.
“Let us then, young men, go to Benares, to the Deer Park at Risivadana, to see Gotama, the Exalted One. For it is good to see such Tathāgatas, Arhans and perfect Buddhas and to worship them.” “So be it,” said the young men in answer to Puma. [And they came and saw Gotama] the Exalted One as he revealed the brahma-life. They saw that he was endowed with the thirty-two marks of a Great Man and with the eighty lesser characteristics; that his body was radiant; that he was gifted with the eighteen special attributes of a Buddha; that he was strong with the ten powers of a Tathāgata and confident on the ground of the four assurances; that his faculties and mind were under control, as he had attained the perfection of utmost restraint and self-control, the perfection of consummate restraint and self-control; that his faculties were turned inwards and that his mind was not turned outwards, but was steady through its having attained its true state. He was transparent as a pool, un-troubled and serene. He stood erect like a sacrificial pillar of jewels or of gold, radiant with splendour, ablaze with glory, sublime, and a joy to behold.
When Purna beheld him, his mind became exceeding calm. Serene of heart he approached the Exalted One, bowed at his feet, and said to him, “Lord, initiate me. Lord, ordain me.” Then the Exalted One pronounced the formula of “Come, monks” over Purna the son of Maitrayani and the twenty-nine others. “Come monks,” said he, “live the brahma-life under the Tathāgata.” And when the formula of “Come, monks” had been pronounced over them every mark of the seer, every badge, every emblem and every sign disappeared from all of them. They were seen to have three robes and the sumbhaka bowls, their hair in its natural state, and their deportment established — all just like those of monks who had been ordained a hundred years. Such then was the initiation, ordination and admission into monkhood of Purna the son of Maitrayani and his twenty-nine compainons.
He and his twenty-nine companions were converted by the Exalted One into the state of having mastery over the powers. And when he had attained that state he addressed the Exalted One in these seemly verses:
Glad am I, kinsman of the sun, that when thou wast in Tusita thou didst become an elephant, snow-white like Hima’s summit, and didst enter a womb for the last time.
Glad am I, kinsman of the sun, that thy mother and thy father in this world were both of comely form, and wast born in the family of a great king.
Glad am I, kinsman of the sun, that thou didst come down and expose thyself to the world of life but wast un-touched by aught of it, nor defiled by gall, blood and phlegm.
Glad am I, kinsman of the sun, that those who saw thy golden beauty felt perfect joy of heart, like that of snakes when they follow a crimson thread.
Glad am I, kinsman of the sun, that thou madest the earth to tremble when thou wast born for the sake of the welfare of men, and that after being born thou didst take seven strides.
Glad am I, kinsman of the sun, that when thou wast born, Sage, Guhyaka lords held up a sunshade and fans on both sides of thee.
Glad am I, kinsman of the sun, that as soon as thou wast born there sprang up two wells of water, the one warm and the other cold.
Glad am I, kinsman of the sun, that thou didst go forth from home renouncing the pleasures of men, the seven treasures and the four continents.
Glad am I, kinsman of the sun, that, leaving thy queen and thy folk and renouncing the seven fair treasures, thou didst make an end of birth and death.
Glad am I, kinsman of the sun, that a great radiance uprose when the Exalted One’s heart won deliver-ance, Hero, and men became entirely happy.
Glad am I, kinsman of the sun, that this noble congre-gation, calmed and perfectly joyful, has to-day been converted by the Conqueror. Vanquisher of thy foes, thou dost near thy destiny.
Glad am I, kinsman of the sun, that the vow thou madest of yore has now come to pass, Saviour of the world. Thy vow and its fulfilment have prospered.
Glad am I, kinsman of the sun, that thy cry of " In all the habitations of men there is none equal to me” permeated the ten quarters. Thou hast reached the highest sphere in accordance with thy nature.
All hail I Happy and whole is the Exalted One. This task of thine doth prosper. All hail! By thee has Namuci been overcome and all his host. All hail! this world and the world beyond are known to thee.
All hail! Sahampati entreated thee. All Jmil! Thou didst assent, Hero. All hail! Thou didst set rolling in righteousness the wheel of dharma with its twelve parts.
All hail! Thou didst cry out with a lion’s roar. All hail! There is no one anywhere to gainsay thee. All hail! The dharma has been attained by the Conqueror. All hail! There is no envy of thee, Noble One.
All hail! I have the deva-eye. All hail! I have the superhuman ear. In the Himalayas I saw Mdra. All hail! Now I have seen thine encounter with him.
Here I have won the five super-knowledges. All hail!
Here is the docility of pupils. All hail! We do not associate with evil. All hail! We know the king of dharnia.
All hail! We are come to the refuge. All hail! We have understood the Four Truths. All hail! We have assurance in thy dharma. All hail! We have attained unto mastery.
Thus then in the presence of the Exalted One, on the road mentioned, in Benares, in the Deer Park did the venerable PUrna rejoice and exult at having attained the dharma.
Here ends the story of Purna the son of Maitrayani.
The Exalted One, perfectly enlightened and having realised the aim he had set himself, was staying in Benares, in the Deer Park at Risivadana, teaching devas and men, and so on.
In the land of the Avantis there was a town called Markata where there lived a wealthy brāhman, who was the household priest and tutor of King Ujjhebhaka Toneharaka. He was rich and opulent, having great possessions and property, money, treasuries and granaries, abundance of gold and silver and other resources, a large number of female and male slaves and servants, elephants, horses, goats and sheep. He be-longed to the Kātyāyana clan, and had two sons, one named Nalaka and the other Uttara.
Uttara was the elder. Nalaka, the younger, was clever, skilful, intelligent, of quick understanding and keen wit. Their uncle was named Asita, a seer who dwelt in a hermitage in the Vindhyas, in the land of the Avantis, with a company of five hundred pupils. He lived on wild roots and fruits and on gleanings, and taught the five hundred young men to recite the mantras and the Vedas.
Uttara went there and studied the Vedas. When he had recited them, he came to his father and before him and other brāhmans proficient in the Vedas he underwent an examination. And while he was being examined Nalaka picked up all the Vedas. And when he had thus heard the Vedas recited by his brother, he, too, was examined before his father and the brāhmans who were proficient in the Vedas. They were amazed, and exclaimed,” Behold the intelligence of this young man.”
His parents then told him that a Buddha had appeared in the world, and said to him, “Go and take up the religious life.” So he went to the Vindhyas and embraced the religious life of a seer in the hermitage of his uncle, Asita the seer. By devoting himself all the time to endeavour, effort, exertion and vigilance, he achieved the four meditations and attained the five super-knowledges.
Now the Exalted One had awakened to the supreme perfect enlightenment and had set rolling the noble wheel of dharma. He was staying in Benares, in the Deer Park at Risivadana, living a life of service to devas and men and enabling hundreds of thousands of beings to attain immortality. Then Asita the seer said to his pupil, "A Buddha has appeared in the world. Go east and take up the religious life. " So he left the seer’s retreat and in due course reached Benares.
In Benares there lived six self-styled teachers, Ka^yapa Purana, Maskarin Go^alikaputra, Ajita Ke^akambalin, Kakuda Kātyāyana, Saiijayin Verattikaputra and Nirgrantha Jiiatiputra. Nalaka went to these six self-styled teachers, but they did not satisfy his mind.
Now there are four great treasures, the “shell “in Benares, the” lotus “in Mithila, the pingala in Kalinga and the elapatra in Taksasila. Just then the monthly festival in honour of the” shell” was being held. To it there came as guests the Naga kings, the guardians of treasures. There the Naga king Elapatra posed questions, saying that who-soever could answer them would be given his daughter and a thousand pieces of gold.
Through being sovereign of what is a man a king? How does he become a slave of passion?^ How does he become free of passion? And how does he come to be called a weakling?
The Exalted One replied:
A man is a king when he is sovereign in relation to the six senses. When he is excited by his senses he becomes the slave of passion. When he is not excited he becomes rid of passion. He who is excited is said to he a weakling.
Elapatra asked:
By what is the weakling carried away? What does the wise man shake off? How does a man come to have freedom from bondage?^ This I ask thee: do thou tell me.
The Exalted One replied:
The weakling is carried away by the ties of attachment. The wise man shakes off his bondage. He who is not tied by any bond is said to have freedom from bondage.
Elapatra asked:
Buddha, Buddha, art thou called. Is this a dream or is it as it does appear? Speak and dispel my doubt,.
A deva replied:
Here you have beholden face to face the Great Hero who abides in the Deer Park, like a lion in a mountain cave, proclaiming the best of dharmas.
Verily, after a long time we now shall see the body of the nobly wise Buddha bright with the star like marks.
Verily, after a long time we now shall hear the speech that sounds like Brahma’s voice, proclaiming what is im-permanent, ill and without self, and annihilating all the vices.
Hearing the fresh sound of this Brahma-like voice, we shall win deliverance from false sects by drawing near to the Valiant Man.
Now that we have beholden the great Seer who lives for the sake of the world’s welfare, the greatly glorious Kāśyapa, who has insight into the good, who is the root of all that is fair, we will guard our morality and keep it serene like the young moon.
Hewing our way through the trackless jungle and taking the Seer as our master …
But he who breaks up the teaching of him who discerns the highest good, falls away from the Way and passes to the dire hell of Avīci.
On his body there falls like a mountain …, like an unending shower of rain, which mangles the limbs of the woe-afflicted wight. From this deliver us, thou whose fame is widespread.
I hear of the dharma, although, as one who has lost his sight, I see not him who is like the rising sun. thou whose splendour is like the comforting sun, when will there be deliverance for those in the world of brutes? Who, seeing this body mutilated as the result of vice, would not sob and weep and live a life of virtue? No more would he delight in pleasures … but he would be steadfast in morality as one who cannot be moved. Do thou proclaim it who dost behold the truth, who art intelligent, of the clan of Maitreya, and dost rout the passion for existence.
Nalaka Kātyāyana bowed his head at the Exalted One’s feet and said to him:
My father is the household priest of King Tonehdra. He is well versed in augury and adept in astrology.
In his compassion and moved by desire for my welfare, my father said to me, "A Buddha has appeared in the world. Go east and take up the religious life.”
And so, Lord, here I have come. Well would it be if thou wouldst ordain me”. The Tathāgata replied in words that were full of assurance.
He addressed the brāhman of Kātyāyana’s clan and said to him, “Come, monk.” Such was his initiation and ordination.
The venerable Kātyāyana said:
I fully understood all that Asita said to me, that it was the truth. Now I ask thee, Gotama, who art accom-plished in all things.
To one who has taken up the homeless life and seeks the life of a monk, tell, Sage, what is this state of being a sage, man’s highest destiny?
The Exalted One replied:
The state of a sage that you ask about, Ndla, is hard and difficult to attain. But come, I’ll tell you what it is. Be steadfast and strong.
Maintain your equanimity whether you be reviled or spoken well of in the village. Keep ill-will away from your mind. Be calm and humble.
Women high and low, like flames of fire in a wood, come forth to seduce the sage, hut let them not succeed in doing so.
Abstain from sexual indulgence, and abandon pleasures high and low. Be frank and free with both the timid and the stout.
Regarding others like yourself and yourself like others, cause no one to be harmed or killed.
Give up even your small desire. Nay, he wholly without desire, and therefore freed.
Abandon desire and greed to which the common herd are addicted. The wise man will follow the right path" and pass beyond the danger of hell.
Then at dawn he will go down to the village to beg for alms. He will not indulge in loud begging nor rejoice in what the village offers.
When he has descended on a village the sage will not rush about in a hurry from house to house. Chary of words as he begs for food, he does not make a speech when he has obtained it.
He will wander alone with his bowl in his hand, not dumb, though he seem to be so. He will not scorn a gift whatever it is, nor slight the giver.
He mil say to him, “You have given; good was it of you. You have not given; good fortune be yotirs.” hi both cases fie will keep the same frame of mind and avoid all harsh feelings.^
When the sage has finished his alms-round, he should keep to the edge of the forest. Though his stomach he empty he should eat sparingly, have little desire and he not greedy.
And when the sage has come to the foot of the tree and sat down on his seat, he then meditates on what is to be, and should not enjoy himself too much.
For him in whom there is noflow of desire, for the monk who has cut off the stream and who has acquitted himself of all duties and tasks, there is no torment of desire.
Thus has the life of repose been described by the all-knowing Buddha. In solitude you will find joy. Thus will you go through the ten regions.
Thus will you attain the state of a sage. Become keen as a razor’s edge. Press your tongue against your palate, and thus be restrained of appetite.”
Taintless, unfettered, leaning against the foot of the tree, let him train himself in solitariness, in the duties of a recluse.
When he has heard of the honest and worthy ^ meditation of those who meditate and have abandoned sensual desire, let my discipie train himself in modesty and faith.
The Beyond is not a future twice-repeated, nor is it merely a future once-repeated} Various are tlie courses of conduct revealed by the state of a recluse.
This is what a man learns by observing the streams in chasms and ravines; their flood makes a loud roar. But the great ocean rolls on in silence.
What is empty makes a noise: what is full is silent. The fool is like a pot not quite full;^ tJie wise is like a full pool.
When the sage speaks much it is all on and about the goal. Because he knows nirvana he speaks much for the realisation of it.
He who is wise and moderate of speech, and though he knows, does not speak much, is a sage who merits the state of a sage, is a sage who has attained it. Here end the Questions of Nalaka.
The Exalted One, perfectly enlightened and having attained the goal he had set himself, was staying in Benares, in the Deer Park at Risivadana, teaching devas and men, and so on.
Now in Mathura there Hved a guild-president. He was rich and wealthy, having great possessions and property, money, treasuries and granaries, abundance of gold and silver and other resources, a large number of elephants, horses, goats and sheep, female and male slaves and men servants. To this guild-president was born a daughter, one of triplets. Considering that she was unlucky he dedicated her to a reli-gious life. And when she had grown up he bade the nurse,” Take her away from home and you will be given a salary. " For a nurse had been given her who brought up the young girl and all whose expenses were paid by the guild-president.
The young girl grew up like a blue, red or white lotus, and when she had reached years of discretion she took up the religious life of a Wanderer. She was trained as a seer and she mastered all the lore of the Wanderers. She used to hold debate with one or another of the female Wanderers, but none had a wider understanding than she. Thus she came to have the highest reputation for eloquence and for proficiency in all branches of learning.
Now there was a certain brāhman who was proficient in the Vedas and master of all branches of learning, adept in exposition, and eloquent of speech. He came to Mathura from the south country. He entered Mathura with a copper vessel tied^“to his side, in which he carried a large flaming torch. In the market-place in the centre of the city he made this announcement. “Is there any one here skilled in words who will have a debate with me?” The people of Mathura said to him, “Put out that torch. We have here a female Wanderer who is young, of tender years. She will debate with you on the seventh day from this, if that is, you will be able to hold debate with her; so eloquent is she. “He replied,” So be it, in seven days I will hold a debate with this female Wanderer, and you, sirs, must attend.”-
Then the townsmen of Mathura and the people of the surrounding districts summoned the female Wanderer, and said to her, “A brāhman from the south country has come, who is eloquent, proficient in the Vedas and eager to talk on matters of exposition. Can you hold a debate with him in seven days’ time?” She replied, “I am well able to hold a debate with this or any other brāhman. I, too, am eager to speak.”
When the townsmen of Mathura heard the female Wanderer, bells were rung in the town at the cross-roads, at street-entrances and other places for making proclamations, and an announcement was made that the female Wanderer would on the seventh day hold a debate with an eloquent brāhman from the south country. All who wished to listen were to come. Platforms were set up around a stage. And when they heard of this a great crowd of the country people came to Mathura.
Then the brāhman thought, “What sort of a Wanderer is she who is going to debate with me? What if I were to have a look at her?” So out of curiosity he went to the dwelling of the Wanderers to make inquiries. When he got there he asked, “Who is this Wanderer who is going to debate in pubhc with the brāhman from the south country?” Those whom he asked pointed out the Wanderer to him sitting in her own cell, and reciting in a clear voice and with concentration. The brāhman approached the Wanderer and asked her,” Lady, is it you who are going to debate with me in pubhc? “She repHed,” Certainly. What doubt can there be? I will debate in public with you or with any other believer.”
Now the brāhman was young and handsome, and the female Wanderer was young and handsome, too, and they fell completely in love with each other at first sight. The brāhman said to the female Wanderer, “Lady, I am in love with you. “She replied, "And I am in love with you.” He said, “Since it is so, lady, let us so arrange that we meet without anyone else knowing. We will come to an under-standing before we debate in public. The one who is defeated must become the pupil of the other. There will be nothing strange in the woman being defeated by the man. But if you, a woman, defeat me I shall be reviled and despised by the whole crowd. People will say to me, ‘You were defeated by a mere woman’s two-inch wit. “So, lady, arrange it that I defeat you there. Then you will become my pupil, and we can meet each other and no one will know of it.” The female Wanderer said, "So be it.” And the brāhman having made this plan with her went away.
Then on the seventh day many thousands of people gathered in the square arena. The king of Mathura came, and the princes and counsellors, the townsmen with the treasurer at their head, the community of traders with the chief merchant at their head, and the college of brāhmans with the king’s chaplain at their head. The members of the eighteen guilds came, and recluses, brāhmans and heretical teachers. The brāhman, too, came, and the female Wanderer accompanied by several other female Wanderers, and when they had come into the middle of the throng they sat down on their seats.
The brāhman stood up and made an announcement to the king and the crowd, saying,” Gentlemen, we do a stupid and insensate thing when we enter into a debate with women. It would not be strange if I were to defeat this female Wan-derer. Men would only say, ‘What is there wonderful in a woman being defeated by a man?’ But if the female Wan-derer were to defeat me, then I should be reviled and despised by the whole crowd, and men would say to me, ‘You have been defeated by a mere woman’s two-inch wit.’ So I make this announcement before the king and the crowd. If this female Wanderer can defeat me in the presence of this crowd, then I shall be bound to become her pupil, while if I defeat her she must become mine.”
The assembly asked the female Wanderer, ” What do you think of what this brāhman says? “And she repHed,” Let it be as he says.”
When this agreement had been made by the brāhman, he handed over his staff to the female Wanderer, and she in turn took off her cloak and gave it to the brāhman,-as a mark of participating in the agreement. And so they spent that day in making statement and counter-statement, but neither was able to defeat the other. And as that day so the whole week went by. Men who came home so very late from the meeting were asked by their womenfolk, “How is it that you are so late to-day, and all the week as well?“They replied,” Do you not know the reason why we are so late? There is a brāhman here who has come from the south country. He is proficient in the six Vedangas, adept in all the lore and in exposition. He has been debating a whole week with the female Wanderer, but he cannot defeat her.” The women said to their husbands, “You see then how clever women are. What man is there who can excel a woman in intelligence and in discussion? “The men thought,” If that brāhman be in any way defeated by that female Wanderer, then for all time the women will despise us and think us not worth a straw.” The majority of the whole city became favourable to the male Wanderer rather than to the female.
On the next day, when the crowd came together, the brāhman made a reply to the female Wanderer and she wilfully re-frained from countering it. Then the crowd shouted “Hurrah! The victory is the brāhman’s. The female Wan-derer is beaten.” The brāhman made her raise up his staff and hold his sunshade and shoes. She thus revealed herself in the eyes of the crowd to be in the state of pupillage. The brāhman went to the dwelling-place of the female Wanderer, and there they lived together to their mutual pleasure. As a result of frequent intercourse the female Wanderer became pregnant.
They then left Mathura and went traveUing through the provinces of the south country. After nine or ten months they came to ^vetavalakaI where they lodged for the night. In the inn there the female Wanderer was delivered, and a boy was bom, who was lovely, handsome, possessing the flower of perfect beauty. As the boy had been born in an inn they gave him the name Sabhika.
The young brāhman was brought up by his parents. When in due course he had reached years of discretion, he was taught writing, numeration, mnemonics, and mathematics. He was taught all the lore of a Wanderer, and he became an eloquent preacher.
He sailed over the ocean as he sought for a wise man in one who was not wise. He wandered through the sixteen great provinces, and, coming to Benares, he went to the Exalted One in the Deer Park at Ri^ivadana.
Sabhika the Wanderer exchanged friendly and courteous greetings with the Exalted One, and sat down to one side. He then asked a question of the Exalted One.
In doubt and perplexity I have come hither wishful to ask a question. The question that Sabhika now asks do thou, Lord, answer duly, properly, correctly and truthfully.
The Exalted One replied:
From afar have you come hither, Sabhika, wishful to ask a question. I will reply to your question and answer it duly, properly, correctly and truthfully.
When this had been spoken Sabhika the Wanderer said to the Exalted One:
What has a man attained that he should he called a monk? How does he come to be called gentle and tamed? How does one come to he styled a Buddha? This do I ask, and do thou, Lord, answer duly, properly, correctly and truthfully.
When this had been spoken the Exalted One said to Sabhika the Wanderer:
He who hy a path he has himself made has won complete release and passed heyond all douht, who has learnt what cessation of becoming is and what coming-to-he, who has finished his life in the world and is no more liable to rebirth — he is a monk.
Ever patient and mindful, he harms no one in the world; he is an immaculate recluse who has crossed the stream. He does not, puffed up with pride, contract any asrava.
He who in this world has developed his faculties, both those within and those without, who has plumbed this world and the world heyond, and awaits the end well-trained — he is the tamed man.
He who has scattered all false fancies, the ills of re-birth, passing away and coming-to-be, who is free of blemish, defilement and sin, and who has reached the stopping and ending of life — he is called a monk.^
Then Sabhika the Wanderer, delighted at the words of the Exalted One, asked him a further question:
What has a man attained that he should be called a brāhman P How does a man come to be called a recluse, and how “one who has bathed”? How does a man come to be called a pure Ndga? This, Lord, I ask thee. Do thou reply duly, properly, correctly and truthfully.
When this had been spoken the Exalted One said to Sabhika the Wanderer:
He who has kept away from all sins, who is stainless, well-composed and steadfast; he who lias passed beyond the whole round of recurrent life, who has lived his life, and is no longer liable to rebirth — he is a brāhman.
He who is tranquil, having abandoned all merit and its maturing," he who is passionless, knowing this world and the world beyond, who has overcome birth and death — such an one is truly called a recluse.
He who has washed away all his sins, within, without, in all the world; who does not again come to tlie world of time among devas and men who are subject to time — he is “one who has bathed”.
He who commits no wrong in the world, who sheds the bonds that tie him to all attachments, who is ever independent and free — such an one is truly called a Ndga.
Then Sabhika the Wanderer said to the Exalted One:
What has a man attained that he should he called an expert in knowledge?^ How do men say that one is learned and how do they say that one is energetic? And how does a man come to he styled a sterling man? This question do I ask thee, Lord, and do thou answer duly, properly, correctly and truthfully.
When this had been spoken the Exalted One said to Sabhika the Wanderer:
He who has tested" all the experiences of recluses {and brdhmans). he, rid of passion in all feelings, having passed heyond all feelings, is the expert in knowledge.
He who has seen through illusive individuality within and without, recognising that it is instinct with passion; he who has been delivered from the bond at passion’s root, such an one is truly called a learned man.
He who has cast off his bonds, is full of striving;^ he who has realised the stopping of ill, who is rid of defilement and always protects others — he is truly called an energetic man.
He whose bonds have all been broken, within, without, in all the world, and is delivered from the bonds of passion, him do the very wise men call a sterling man.
Again did Sabhika the Wanderer ask a question of the Exalted One:
“Then there is the man ivho is a knower of the field,” said Sabhika as he asked a question of the Sage.” How, I pray thee, is a man called a sage? This question I ask of thee, Lord, and do thou answer duly, properly, correctly and truthfully.”
When this had been spoken the Exalted One said to Sabhika the Wanderer:
He who has control over all fields, of devas, of men and of Brahma, and is freed from every bond that lies at the root of the fields, such an one is truly called a knower of the field.
He who has tested all the treasures of devas, of men and of Brahma, and is freed from bondage to any treasure — such an one is truly called an expert.
He who has tested both kinds of senses, those within and those without; who has overcome the root of light and the root of darkness — such an one is truly called a skilled man. He who knows the dharma of the good and the had; who is emancipated of heart, within and without; who is honoured of devas and men and has escaped the contamination of ties — he is a sage.
Then Sabhika the Wanderer said to the Exalted One -.
“What has a man attained that he should he called learned? Why is one called an Aryan? How does a man come to he called a man of good conduct? And what is a Wan-derer? This question do I ask of thee, Lord. Do thou answer duly, properly, correctly and truthfully.”
When this had been spoken the Exalted One said to Sabhika the Wanderer:
He who hears and understands all things, the blame-worthy and the hlameless, in the worlds of devas and of men; who is unselfish, ungrasping, pure and free from evil — such an one do they call a learned man.
He who has cut out all clingings and all a^ravas; who has escaped his bonds, who goes no more to lie in a womb, and who has no delight in sinful things — such an one is truly called an Aryan.
He who has achieved all that can be achieved in conduct; who with perfect hiowledge surmounts all things and is endowed with knowledge and conduct — he is truly called “one whose conduct is good.”
He who, faring with understanding, eschews everything that bears ill fruit, above, below, between, in the worlds of devas and of men; who makes an end of deceit and pride, and of wrath and greed, and of individuality — him do men call a Wanderer who has attained what is to be attai?ied.
Then Sabhika the Wanderer gratified w-ith and grateful for the eloquent words of the Exalted One extolled him in these appropriate verses:
In thy great wisdom thou, Hero, hast cleared from the path the three and sixty tenets based on the argu-ments of recluses, based on taking sound for sense, those outworn creeds.
Thou art the ender of ill; thou hast passed through all states. Thou art perfect Buddha, rid of all the a^ravas. Thou art glorious, resolute, replete with wisdom. Making an end of ill thou art free of all passion.
Sage, thou hast successfully and unwaveringly trod the path of sagedom. Peerless One, kinsman of the sun, thou art a gentle giver of freedom.
When thou, O Ndga of Ndgas, O great Hero, speakest, all the devas rejoice, and both Ndrada and Parvata as well.
The Man of insight explained things to me when he saw that I was in doubt. All these troubles are dispelled and ended.
Truly, Sage, thou art perfect Buddha. No longer are there any hindrances. By neither merit nor sin art thou soiled.
Thou art cooled and tamed, glorious and truthful. Hero, put forth thy feet, that Sabhika may bow down at them.
Then was Sabhika converted by the Exalted One to mastery over the powers, and ordained and initiated with the words “Come, monk.” Such was the ordination, initiation and admission into monkhood of the venerable Sabhika.
Here ends the story of Sabhika, his questions, the ending of bis āśravas, and his ordination.
The Exalted One was staying in Benares, on the banks of the river Varana, teaching devas and men and so on. Now on the banks of the river Varana there was a huge banyan-tree with wide-spreading roots, a big trunk and thickly grow-ing branches and leaves. It was a handsome, lovely tree, looming dark like a black cloud. A prayer which a man chanced to make at that banyan-tree was answered. Therefore great veneration and honour were paid to the tree. Seeing what had happened to that man, other men and women, believing that the banyan-tree answered prayers, came and prayed to it. The banyan-tree became known to the whole of Benares as a tree which answered prayers, for whatever a man prayed for at that tree came to pass.
There was once a man who approached a goddess to pray for prosperity. And quite by chance he secured it.-It is just like this that false beliefs arise.
In the city of Benares there was a guild-president who was rich, wealthy and opulent, having great possessions and property, much money and money’s worth, large treasuries and granaries, abundance of gold, silver and other resources, and a large number of elephants, horses, sheep and goats, and female and male slaves and servants. But he had no son. In order to try and have a son he made several hundreds of sacrifices and prayers, but without success.
Then the guild-president’s wife heard that on the banks of the river Varana there was a banyan-tree which answered prayers;^ whoever made a prayer there had the prayer answered. And so she said to the guild-president, “My good man, I have heard that on the banks of the river Varana there is a big banyan-tree which answers prayers; whoever prays at that tree has his prayer answered. Let us go there to the banyan-tree and pray for a son.”
The guild-president then, with his retinue and with great pomp and ceremony, went to the banyan-tree. He rendered it great veneration and worship, and with his wife addressed a prayer to it, saying, ” We wish to have a son through thee. If a son is bom to me, I shall set up a shrine here and in it render thee great veneration and worship.”
Women are able to coerce men. When a man is success-ful, his wife is the cause of it. And when great heroes are slain in battle, women again are the cause of their misfortunes.
The guild-president’s wife also offered a prayer. “O banyan-tree,” said she, "thou art reputed to answer prayers. Just as the guild-president has promised thee a shrine and honour and worship, so I do also. But if thou dost not grant me a son, then shall I cut thee down to the very roots.”
Now a tree deva of the same name as the tree dwelt there, that is, in the banyan-tree there resided a deva called Banyan. And when that deva was prayed to by the guild-president’s wife in that way, he became alarmed. “For,” said he, “I do not give to anyone, nor take away from anyone. But now here is this guild-president’s wife who prays to me on these terms, namely, that if she does not have a son, she will have this dwelling-place of mine cut down with an axe.”
So Banyan the deva entreated Sakra, lord of devas, saying to him, “O Kausika, I do not give to anyone nor take away from anyone. But now here is this guild-president who has rendered veneration and worship at my dwelling and offered up a prayer. This is then my request, that it be so arranged that this guild-president of Benares may have a son, lest my dwelling-place be cut down.” Śakra, the lord of devas, reassured Banyan the deva, sa5;dng, “Be not afraid. I will so arrange that he will have a son and that your dwelling-place be not cut down.”
At that time in the world of the Trāyastriṃśa devas there was a certain deva who was meritorious, distinguished, of great magic and power, who had rendered service to former perfect Buddhas, whose root of merit was mature, who was near nirvana, liable to only one more rebirth and in a condition to depart from among the devas of Trayas-trirnsa. Śakra, lord of the devas, spoke to him thus.” You are in a condition to depart, for the signs of it are manifest. You will therefore pass away hence and be reborn. Reappear then in the womb of the guild-president’s wife. “The deva replied to Sakra, lord of the devas, saying,” I do want to be reborn among men, for I should then take up the religious life following the teaching of the exalted Buddha and thus make ^an end of ill. But it will not do for me to be reborn in Benares in the guild-president’s family, because his family will provide me with pleasant things and bar the way to good states. I will, therefore, be reborn in some middle-class family. Then to my heart’s content and without impediment I shall embrace the religious life after the teaching of the Exalted One and shall make an end of ill.”
Śakra replied and said, “Set your heart on rebirth in that guild-president’s family. For I will see to it that you will go forth from home and embrace the religious life after the teaching of the Exalted One.” So at the bidding of Sakra, lord of the devas, that deva set his heart on the family of the guild-president, Oka. Leaving the devas of Traycistrim^a he reappeared in the womb of the wife of the guild-president in Benares, and after a period of nine or ten months she was -delivered.
She gave birth to a boy who was lovely, handsome, noble of appearance, possessing the perfect flower of beauty. When he was born, the guild-president celebrated joyous birthday festivities. Drink and solid and soft foods, perfumes, garlands and ointments were dispensed to recluses and brah-mans, to the poor and the beggars, and to other people. Oil, ghee and drink flowed in streams. When a week was up a number of brāhmans skilled in astrology were summoned and bidden to give a name to the boy. They gave him a name, calling him Yasoda. The brāhmans were then regaled and served with solid and soft foods, given a large quantity of gold and money, and then dismissed. Four nurses were put in charge of Yasoda. One anointed and bathed him; the second suckled him; the third washed off his faeces and urine, and the fourth carried him about in her arms. So the young Yasoda grew up like a blue or red or white lotus. As was said by the Exalted One:
The meritorious man grows like a banyan-tree; hut the man of little merit becomes stunted like a tree planted in the roadway.
When the lad had reached years of discretion he was taught writing, mathematics, mnemonics, and business. His father had three palaces built for him, one for the winter, the second for the summer and the third for the rainy season, and established for him a harem of sixty thousand women. These palaces had staircases fitted by means of mechanical devices which took five hundred men to bring up and remove. And when they were being brought up and removed the noise could be heard for half a yojana.
Now a kinsman who had been to the eastern country on business returned home. The guild-president sent him a message, saying, ” Come and see the prowess of my son. " So the kinsman came to the guild-president’s house. The guild-president made him sit down on the same sofa as he. He then called for the young Yasoda, who, having saluted his father and his kinsman, was also made to sit on the same sofa. So all three settled themselves on one and the same sofa.
Then it happened that the king sent a message to the guild-president, telling him that there was some urgent state business to be done and that he was to come at once. The guild-president said to his kinsman, “Sit here with the lad until I return from the king’s palace.” He then went to the king’s palace, and his kinsman, who was a layman, sat with the young lad Yasoda.
Now when the kinsman saw the accomplishments of Yasoda, the guild-president’s son, he thought, “Surely this boy must not be accepted as a home-dweller, though he has such ample means of enjoyment at his disposal. There is no doubt that he is to be accepted as one who has rendered service to a Buddha, Pratyekabuddhas and distinguished disciples, who has been given all good qualities, has the memory of past lives, has acliieved a previous association with a Buddha, who is unique, and who has planted the roots of merit. If the lad were to see the exalted Buddha, the deva above all devas, it would do him great good.” The layman then said, “My boy, all youth ends in old age, all good health in sickness, all life in death, and all prosperity in adversity. From all things dear and pleasant sooner or later there comes parting and separation and deprivation. You will leave this father of yours or you will leave this life. Have you not, my boy, seen the Exalted One?” The lad asked, “Whom do you mean by the Exalted One?” The layman answered and said, “I mean the deva who is above all devas, the Exalted One, Tathāgata, Arhan, perfect Buddha, who is gifted with knowledge and conduct, the Sugata, the peerless knower of the world, the driver of tameable men, teacher of devas and men, who has the thirty-two marks of a Great Man and his eighty lesser characteristics, whose body is radiant, who is gifted with the eighteen special attributes of a Buddha, who is strong with the ten powers of a Tathāgata, who is confident on the four grounds of confidence, who is gracious and comforting, who has his faculties and mind under control, who has attained the utmost perfection of self-restraint and calm, who is like a Naga, who has accomplished his task, whose faculties are turned inwards not outwards, who is resolute and has attained conformity with the dharma, who is a Naga with his faculties well-guarded and subdued, who is transparent as a pool, not turbid, but serene, erect like a bejewelled or golden sacrificial post, who shines in glory like a flame of fire, who is lovely, not repellent to behold. He is staying here in Benares, on the farther bank of the river Varana, himself released and with a company of men who are released, himself tranquil and with a company of men who are tranquil, himself self-controlled and with a company of men who are self-controlled, himself a brāhman and with a company of men who are brāhmans, himself learned and with a company of men who are learned, himself bathed and with a company of men who have bathed, himself expert in knowledge and with a company of men who are expert in knowledge, himself having passed beyond ill and with a company of men who have passed beyond ill, himself standing on firm ground and with a company of men standing on firm ground. He has left behind him all wrong states and has won all good states. He is triumphant and invincible. He has insight into wisdom and what is good. He has mastery and exercises mastery. He fares on, teaching what is good to devas and men.”
Thus did the layman, his relative, speak the praises of the Buddha before the young lad Yasoda. Now the young . lad Yasoda, because of his association with a Buddha in a former lifeI was in his last existence. And there arose in him a desire to see the Exalted One. There arose in him, too, a feeling of disgust with his sensual pleasures. He gave his mind entirely to the thought of leaving home. To this did his heart turn, and there it stood and settled.
Now it happened that at midnight he woke up and saw the women of the harem asleep. One was clasping a vina, another a tuna, another a sughosakd, another a nakula, another a venu, another a mahati, another a vadiia, another a vikutaka, another a bhramarikd, another an ekdda^ikd, SLnothev a mridanga,a.notheT an dlingikd, a.notheT a panava,^ and another a dardiira}^ Some had their arms round one another’s necks, some were holding up their chins, and others were drivelling. When the young man saw this sorry change in his harem, there arose in him a pre-sentiment of the burial-ground, and he became eager to leave home.” I will go forth from home, “said he,” into the homeless state in the company of the Exalted One.”
Then Sakra, lord of the devas, came with a retinue of countless thousands of devas carrying fragrant garlands. The stairs were brought up by the devas, and when Ya^oda had set his foot on the last step, the devas scattered a shower of celestial flowers so that in the guild-president’s house there was a sea of flowers a knee deep. Thus the young man, surrounded by hundreds of thousands of devas, left the city of Benares and went to where the Exalted One was. A radiance was shed by the Exalted One, and the noble Yasoda beheld him on the farther bank of the river Varana, lovely and attractive to look on. He then doffed his bejewelled sandalsI and addressed the Exalted One in a verse:
“I am oppressed, Recluse; I am oppressed, honoured sir.”
The Exalted One said, “Come, young man, be not afraid of this oppression. When you have heard this dharma of mine preached you will be rid of passion.”
Then Yasoda, the guild-president’s son, approached the Exalted One, bowed his head at his feet, and sat down to one side. And the Exalted One delivered to him an edifying dis-course, that is to say, a discourse on charity, morality, heaven, merit and the ripening of merit. And Yasoda, the guild-president’s son, trustfully put his faith in the Exalted One.
The Exalted One then revealed to Yasoda, the guild-president’s son, the Four Noble Truths. He taught, made known, explained, communicated, manifested, and revealed the noble truth of ill, the noble truth of the arising of ill, the noble truth of the cessation of ill and the noble truth of the course that leads to the cessation of ill. And Yasoda, the guild-president’s son, as he sat there, attained the three super-knowledges, the six super-knowledges and mastery of the powers, and acquired the various kinds of magic power.
But when the night was over the parents of Yasoda, the guild-president’s son, failing to find him, sobbed and wept. Accompanied by a large crowd of kinsfolk and thousands of other people, they left Benares and came to the Exalted One seeking after Yasoda, the guild-president’s son. On the banks of the river Varana the parents of Yasoda, the guild-president’s son, saw his bejewelled sandals. And on seeing them they picked them up and kissed them, weeping, crying, mourning and lamenting the while. Thus weeping, crying, mourning and lamenting they approached the Exalted One, bowed at his feet and said to him,” Has the Exalted One seen Yasoda, the guild-president’s son?”
Now Yasoda, the guild-president’s son, was immersed in such rapt concentration of thought that neither his parents nor anyone else saw him sitting there. The Exalted One said to the parents of Yasoda, the guild-president’s son, “Sit down, layman. The opportunity is now here. Look at Yasoda, the guild-president’s son, and seeing him have faith in him.” Then the parents of Yasoda, the guild-president’s son, bowed at the feet of the Exalted One and sat down to one side, and so did the rest of the crowd.
Then the Exalted One mentally addressed Yasoda, the guild-president’s son, bidding him to display a miracle of magic. And Yasoda, the guild-president’s son, rose up in the air to the height of a palm-tree, and displayed various miracles of magic. From being one he became many; from many he became one. He appeared standing over against a wall, a rock and mountains without touching them. He emerged from the ground and sank into it. Just as a man sinks into and rises from the water without dividing it, so did he emerge from and sink into the ground. Sitting down cross-legged he stroked and touched the mighty and powerful moon and sun with his hand. He did what he liked with his body even to flying up to Brahma’s heaven. He performed various miracles of double appearance. The lower part of his body would be in flames, while five hundred jets of cold water streamed from the upper part. The upper part of his body would be in flames, while five hundred jets of cold water streamed from the lower part. His left side would be in flames, while five hundred jets of cold water streamed from his right side. His right side would be in flames while five hundred jets of cold water streamed from his left side.
Next Yasoda, the guild-president’s son, transformed him-self by his magic power into a bull of a blue-black colour, which disappeared in the east and reappeared in the west. It disappeared in the west and reappeared in the east; it disappeared in the south and reappeared in the north; it disappeared in the north and reappeared in the south. Yasoda, the guild-president’s son, transformed himself by his magic power into a lion, king of beasts, fanged, powerful and maned, which thrice roared a lion’s roar. It then disappeared in the east and reappeared in the west; it disappeared in the west and reappeared in the east; it disappeared in the south and reappeared in the north; it disappeared in the north and reappeared in the south. It disappeared from the earth and reappeared in the sky; it disappeared from the sky and reappeared on the earth.
By his magic power Yasoda, the guild-president’s son, transformed himself into an all-white elephant, with six tusks, a red head, and seven sturdy limbs, the colour of a white lotus. It disappeared in the east and reappeared in the west; it disappeared in the west and reappeared in the east; it disappeared in the south and reappeared in the north; it disappeared in the north and reappeared in the south. It disappeared from the earth and reappeared in the sky; it disappeared from the sky and reappeared on the earth.
Then Yasoda, the young man of good family, transformed himself into the guise of a universal king, possessing the seven treasures and attended by an army of the four arms. He disappeared in the east and reappeared in the west; he disappeared in the west and reappeared in the east; he dis-appeared in the south and reappeared in the north; he disappeared in the north and reappeared in the south. He disappeared from the earth and reappeared in the sky; he disappeared from the sky and reappeared on the earth.
Next Ya^oda, the guild-president’s son, rose up in the air to the height of a palm-tree. He moved, he stood, he sat, he lay down, he rushed around with his scorching heat.
Just as in the last month of summer the winds called the “Smashers” blow, so did Ya^oda, the guild-president’s son, having risen in the air to the height of a palm-tree, move, stand, sit, he down and rush about with his scorching heat. While he stood at the height of one or two palm-trees, from being one he became many, and from being many he became one. The story is to he continued as in the first chapter" up to — from the height of seven palm-trees he descended to the height of six, from six to five, from five to four, from four to three, from three to two, from two to one, and from the height of one he descended to the ground. From being one he became many, and from being many he became one. He appeared standing over against a wall, a rock and mountains without touching them. He emerged from and sank into the ground. Rising up from the ground, he moved, stood, sat, lay down, and rushed about with his scorching heat.
Then two Wanderers belonging to other sects and the female recluse UlukapaksikabhaginiI on seeing such various and divers miracles of magic performed by Yasoda, the guild-president’s son, were astonished, amazed, excited and thrilled that the well-proclaimed dharma and discipline of the exalted Gotama had been revealed, its swathings cut as with a stick. And they said,” This is what comes of adornment, this is what comes of faith. For when this man was taken up by his father he was dressed all in white, wearing garments of pure Benares cloth. His body was anointed with sandalwood ointment and he wore bracelets and earrings. And now he has realised this dharma.”
Then on that occasion the Exalted One made this solemn utterance touching Yasoda, the guild-president’s son.
Not baldness, nor matted hair, nor mire, nor fasting, nor lying on the hare ground, nor dust and dirt, nor striving when one is squatting on the ground, brings freedom from ill.
Though he be brightly arrayed, if he live the life of dharma, calm, tamed, restrained, living the brahma-life, forbearing to use violence against all creatures, then is he a brāhman, a recluse, a monk.
The Exalted One then preached an edifying discourse on dharma to Yasoda’s parents and the crowd of people with them, that is to say a discourse on charity, morality, heaven, merit and the ripening of merit. Yasoda’s parents believed in the Exalted One. and the large crowd did likewise. The Exalted One revealed to Yasoda’s parents and the large crowd the Four Noble Truths of ill, of the arising of ill, of the cessation of ill, and of the Way that leads to the cessation of ill. And while the parents of Yasoda, the guild-president’s son, were seated on those seats, they won the pure and stain-less dharma-insight into things and came to understand the states of several thousands of beings.
Then the parents of Ya^oda, the guild-president’s son, said to the Exalted One, “Lord, initiate Ya^oda, the guild-president’s son. O Sugata, ordain Ya^oda, the guild-presi-dent’s son.” And the Exalted One pronounced the formula of "Come, monk", saying, “Come, monk, live the brahma-life under the Tathāgata.”
When Ya^oda, the guild-president’s son, had been addressed
with the words “Come, monk,” every mark of a layman,
••every badge, every emblem and every sign disappeared from
him. " He was seen to have the three robes and the sumbhaka
bronze bowl, his hair in its natural state, and his deportment
established — all just like those of a monk who had been
•ordained a hundred years. Such then was the initiation of
Ya^oda, the guild-president’s son, his ordination and his
.admission as a monk.
Here ends the story of Yasoda, the guild-president’s son.
The monks said to the Exalted One, “Lord, as the maturing -of what karma did Yasoda, the guild-president’s son, who was rich, wealthy, opulent and born in a guild-president’s family, become quick of attainment even as a layman and achieve mastery of the powers?” The Exalted One replied, “Monks, Yasoda, the guild-president’s son, made a vow to that effect in a former life.”
Once upon a time, monks, long ago, here in the city of Benares, there was a son of a decayed family, who was indigent and poor and made a living by working for others. Now when there are no Buddhas in the world, in the intervals between the Buddhas, there appear in the world Pratyeka-buddhas, who are worthy of offerings, who are splendid in their silence and live in loneliness like a rhinoceros. They train each his own self and attain nirvana. They are worthy of offerings and constitute a field for winning merit.
There was then at that time a Pratyekabuddha named Bhadrika, who, dressing himself betimes and taking his bowl and his robe, neither too early nor too late, when it was time for the morning meal, left Risivadana and came into the city of Benares to beg for alms. He was well-restrained in body, speech and mind, with stead}^ mindfulness, tranquil of heart, and with his faculties under control.
Now as he went round the city of Benares in quest of alms he was seen by that man from the decayed family. Devas and men were kind and favourably disposed to that man. When he saw Bhadrika the Pratyekabuddha his mind became exceeding trustful. With faith in his heart he took him to his home and provided him with food. He then made a vow, saying, “Inasmuch as there is a root of merit in my having rendered a service to such a worthy man, may I never pass to a sphere of ill, nor go to ruin, nor ever be reborn in poor families. But may I be reborn in families that are rich, wealthy and opulent.”
Then Bhadrika the Pratyekabuddha, being aware of this vow, fliew away through the air like a king of swans. And when the man saw Bhadrika the Pratyekabuddha flying through the air like a king of swans, eager to emulate the Pratyekabuddha he made a vow with still greater faith in his heart. “May I,” said he, “come to possess the qualities which this religious man has.”
The Exalted One said, " Monks, this Yasoda here, the guild-president’s son, at that time and on that occasion was the man of decayed family in this city of Benares. Inas-much as he did a service to the Pratyekabuddha and made a vow, as a ripening of that karma, therefore, he has never been rebom in spheres of ill or evil plights. But when he passed away from among men he was reborn among devas. Passing away from among the devas he was reborn as a distinguished man, and now here in his last existence he has won the favour of the Tathāgata and attained mastery of the powers.
Here ends the Jataka of Yasoda.
The Exalted One, fully enhghtened and having reahsed the aim he had set himself, was staying in Benares, in the Deer Park at Risivadana. And there the Exalted One spoke to the venerable good group of five monks. “Monks,” said he, “I am freed from all snares, whether of devas or of men. Go on your journeys, monk, but do not go two of you the same way. For, monks, there are beings who are pure, undefiled, with but little dust in their eyes, but who, because they have not heard the dharma, are losing ground. As for me, I will go to the village of Senapati at Uruvilva, out of compassion for the Matted-Hair Ascetics.”
Then most wicked Mara thought, “Here is this recluse Got-ama staying in Benares, in the Deer Park at Risivadana. And he has spoken to the group of five monks, saying, ‘Monks, I am freed from all snares, whether of devas or of men. You, too, monks, are freed from all snares, whether of devas or of men. Do you, monks, go on your journeys, but do not go two of you the same way. There are, monks, beings who are undefiled and with but Httle dust in their eyes, but who, because they have not heard the dharma, are losing ground. As for me, I will go to the village of Senapati at Uruvilva, out of compassion for the Matted-Hair Ascetics.’ What, then, if I were to go to them in order to confuse him?” Then wicked Mara addressed the Exalted One in a verse:
Unfreed, thou thinkest thyself freed. What meanest thou to say thou art freed P In close bonds art thou bound, for from me thou wilt not escape, Recluse.
But the Exalted One replied to wicked Mara in a verse:
Freed am I from all snares, whether of devas or of men. Know this, wicked one, that thou art beaten by me, Death.
Then wicked Mara, thinking “Gotama the recluse knows me,” wretched, dejected and discomfited forthwith dis-appeared. This is the tradition.
The Exalted One, perfectly enlightened and having realised the aim he had set himself, was staying in Benares, in the Deer Park at Risivadana, teaching devas and men. And while the Exalted One was alone in seclusion and retirement this mental reflexion uprose in him. "Sensual pleasures", thought he, “are impermanent, ill, liable to change.” But then wicked Mara thought, “Here is this recluse, Gotama, staying in Benares, in the Deer Park at Risivadana, and he, while he is alone in seclusion and retirement has had the mental reflexion that sensual pleasures are impermanent, ill and liable to change. What if I were to go to him and confuse him?” And so wicked Mara approached the Exalted One and addressed him in verse:
Fast is the snare I’ve set, for it is the very life of thy mind. By means of this I’ll hold thee bound; thou wilt not escape from me, Recluse.
But the Exalted One replied to wicked Mara in a verse:
There are five strands of sensual pleasures in the world; the mind has been declared a sixth. Gone, scattered, destroyed is my wish for them. Know this, wicked one; thou art beaten, Death.
Then wicked Mara thought, “Gotama the recluse knows me.” And wretched, dejected and discomfited he forthwith disappeared. Such is the tradition.
The Exalted One, perfectly enlightened and having realised the aim he had set himself, was staying in Benares, in the Deer Park at Risivadana. And while the Exalted One was alone in seclusion and retirement this mental reflexion uprose in him. "All attachment to existence", thought he, “is impermanent, ill, and liable to change.” But wicked Mara thought, “Here is this recluse, Gotama, staying in Benares, in the Deer Park at Risivadana. And he, while he is alone in seclusion and retirement has had the mental reflexion that all attachment to existence is impermanent, ill and liable to change. What if I were to go to him and confuse him?” And so wicked Mara approached the Exalted One and addressed him in a verse:
He who has sons delights in his sons; the cowherd delights in his cattle. Man delights in attachments, but he who has no attachments has naught to delight in.
But the Exalted One replied to wicked Mara in a verse: He who has sons worries over his sons; the cowherd worries over his cattle. A man is tormented by his attach-ments to existence. But he who has no attachments has no-occasion to worry.
Then wicked Mara thought, “Gotama the recluse knows me.” Wretched, dejected and discomfited he forthwith disappeared. Such is the tradition.
Far famed is the stainlessness of the exalted Gotama,. the spotless, the undefiled and the pure one. He gives to all beings this honoured place. He brings within reach of the whole world complete extinction of the deed.
The monks asked the Exalted One, " How does the Lord speak a solemn utterance"?
He in whom no illusion dwells, nor pride; he who is rid of passion, free from evil and from longing; he who has shaken off all wrath, and whose self is completely freed, he is a brāhman, he is a recluse, he is a monk.
The monks asked, “Lord, how ought we to conduct the alms-round? Are we to say ‘Give alms’?” The Exalted One replied, “No. You should stand in silence and point to your alms-bowl.”
Once upon a time, monks, long ago, here in the city of Benares the king’s son had a companion of the same age, named Asthisena, who was the son of the household priest.
Asthisena, seeing the danger of sensual pleasures, went forth to embrace the religious life. He observed chastity, lived following the path of the ten moralities and became proficient in the Veda and familiar with all branches of learning relating to the religious life.
Then the king’s son ascended the throne. And he addressed Asthisena, the priest’s son, in a verse:
Wise men, Asthisena, do not despise a mendicant. chaste youth, you are dear to me. Ask, brāhman, for whatever you wish.
Then, monks, Asthisena the mendicant replied in a verse:
He who begs becomes disliked; he who gives not becomes disliked. And so I ask not of my lord, lest I incur hatred.
But, monks, the king of Benares replied to Asthisena the mendicant in a verse:
He who is a beggar and begs not when he should, causes another to lose merit, and harms himself.
Then, monks, Asthisena the mendicant replied to the king of Ka^i:
They say that begging leads to weeping; refusal to give likewise causes weeping. And so I beg not of you, my lord, lest I be the cause of weeping.
The wise man asks not; the Aryan deigns not to make his need known. The Aryans stand and show their alms-bowls. Such is the way the Aryans beg.
Then, monks, the king of Kasi replied to Asthisena the mendicant in a verse:
I offer you, brāhman, a full thousand red cows, together with a bull. For, being an Aryan, how should I not give to an Aryan after listening to the eloquent verses he has recited?
The Exalted One said, "The Wanderer, named Asthisena, the son of the. household priest and friend of the king of Kasi was not anyone else. For I at that time was the Wanderer Asthisena.”
Here ends the Jataka of Asthisena.
The Exalted One said:
“Verily the wise man does not ask; the Aryan deigns not to make his need known. The Aryans stand and show their alms-howls. Such is the way the Aryans beg.”
“It is in this way, monks, that you are to make your alms-round.”
Then the monks asked the Exalted One, “Lord, when we have received alms, are we to say ‘bless you, bless you’? The Exalted One replied,” No, monks, you are not to salute when you have received alms.”
To commit no sin, to achieve virtue, to master one’s heart — this is the teaching of the Buddhas.
Then the monks, having stayed in the Deer Park at Risi-vadana for the rainy season, set out on their tours in various directions. And on seeing empty and desolate the places where the monks had stood, walked, sat and lain down, a deva of the Deer Park felt sad. He approached the Exalted One and addressed him in a verse ^:
This place looks sad to me to-day, for I see it empty and deserted of men. Learned men of varied talk were they. Where, Gotama, are those disciples of thine gone?
The Exalted One replied ^:
They have gone to Magadha and to Koiala, and some have gone to the land of the Vajjis. The monks live un-fettered lives and roam about free as deer.
The Exalted One set out. A boatman saw the Exalted One approaching the banks of the Ganges and brought up his boat. The Exalted One stepped on board and said to the boatman*:
Besprinkle this hoat, monk. Besprinkled with love, it will float more lightly for you. Cut out passion and ill-will. Thus will you go on to nirvana.
Besprinkle this boat, monk. Besprinkled with pity, it will float more lightly for you. Cut out passion and ill-will. Thus will you go on to nirvana.
Besprinkle this boat, monk. Besprinkled with sym-pathetic joy, it will float more lightly for you. Cut out passion and ill-will. Thus will you go on to nirvana.
Besprinkle this boat, monk. Besprinkled with equanimity, it will float more lightly for you. Cut out passion and ill-will. Thus will you go or to nirvana.
The monk who abides in love and puts his faith in the teaching of the Buddha, will win through to the sphere of calm and blissful release.
The monk who abides in pity and puts his faith in the teaching of the Buddha, will win through to the sphere of calm, which is untrodden by the vulgar herd.
The monk who abides in sympathetic joy and puts his faith in the teaching of the Buddha, will win through to the sphere of calm, which is untrodden by the vile man.
The monk who abides in equanimity and puts his faith in the teaching of the Buddha, will win through to the sphere of calm, the immovable sphere of nirvana.
The monk whose delight and joy are in the dharma, who meditates on it and ever bears it in mind, does not fall away from the true dharma.
Glad of heart and happy, surmounting that which is pleasant and what is unpleasant, and hence replete with joy, the monk draws near to nirvana.
Not even by observing good works alone, nor by mach learning, nor by attainment of concentration on solitary couch or bed.
Can the monk who is eager for the bliss of renunciation which is not ensued by the vulgar herd, win assurance as long as his asravas are not extinct.
A man is not a monk just because he begs alms from others. He is no monk as long as he harbours wrong states of mind.
He who, living the brahma-life, regards pleasures of sense as evil, and has become a ladder, he, with his wisdom, is in truth said to be a monk.
When he walks abroad, when he stands, when he sits, when he lies down, when he bends his body and when he straightens it.
He should be restrained as he moves, restrained as he lies down. He should be restrained of purpose as he fneditates diligently. He who takes joy in study, is concentrated, and content to be alone — him do they call a monk.
Restraint in eye is good, and good restraint in ear. Re-straint in smell is good, and good restraint in tongue. Restrained everywhere, the monk from ill obtains release.
The boatman was led by the Exalted One to the state of mastery. When the Exalted One spoke the words, “Be-sprinkle the boat,” every mark of the layman, every badge, every emblem and every sign disappeared (from the boat-man’s person). He was seen to have the three robes and the sumbhaka bowl, his hair in its natural state, and his deportment estabhshed — all just like those of a monk who had been ordained a hundred years. Such was the initiation of the venerable boatman of the Ganges, his ordination and his admission into monkhood.
Then the Exalted One dismissed him. He asked the Exalted One,” Lord, if I am asked by anyone who I am, what am I to say? “The Exalted One replied and said,” Tell him that you are a recluse, a brāhman, one who is proficient in knowledge, one who has crossed, one who has reached the farther shore.”
Then Sakra, lord of the devas, by his magic power assumed the guise of a brāhman youth, comely and handsome, with glossy, dark braided hair, like a peacock’s neck, and carrying a golden staff and water-pot. He took with him a bowl, robe and earrings, and walked behind the Exalted One. A man asked, “Who is this comely and handsome youth?” He replied,
I am a follower of that resolute, meditative and peerless Hero, who is Arhan and Sttgata in the world.
I am a follower of Gotama who carries his fare across in his boat of dharma, the Buddha who has crossed and reached the shore beyond.
Then the Exalted One reflected, “What are the Matted-hair Ascetics intent on? The Matted-hair Ascetics are intent on just the Matted-hair Ascetics.” And the Exalted One conjured up a thousand Matted-hair Ascetics, who were comely, handsome and distinguished. With these as an escort he flew through the air by his magic power and came to Uruvilva-Kāśyapa, the Matted-hair Ascetic.
Uruvilva-Kāśyapa, the Matted-hair Ascetic, together with his company of five hundred, saw the thousand comely and beautiful Matted-hair Ascetics and he cowered before them.” A great crowd of people is near at hand, “thought he,” and they will come to this retreat of mine. They have faith in me, believing that there is no one in the world the equal of the seer Uruvilva-Kāśyapa with his company. But now here is this other seer, with his company of a thousand Matted-hair Ascetics, who has great magic and power. He has to-day come to this retreat, and the whole crowd of people will put their faith in this seer, with his company of a thousand and with his great magic and power. Believing in him, they will trustfully serve him, honour, revere, respect, venerate and worship him, and they will pay no attention to me and my company.”
But the Exalted One, being aware of this mental reflexion on the part of the seer Uruvilva-Kāśyapa, put off his disguise of a Matted-hair Ascetic, and caused the thousand Matted-hair Ascetics whom he had conjured up to disappear. When the thousand Matted-hair Ascetics had disappeared Uruvilva-Kāśyapa, the Matted-hair Ascetic, saw the Exalted One in his proper guise as the Tathāgata, Arhan, perfect Buddha, endowed with knowledge and conduct, the Sugata, the peerless knower of the world, the driver of tameable men, the teacher of devas and men, endowed with the thirty-two marks of a Great Man, his body brilliant with the eighty lesser characteristics, gifted with the eighteen special attributes of a Buddha, strong with the ten powers of a Tathāgata, confident on the four grounds of confidence, gracious and comforting, with his faculties and mind under control, having attained the utmost perfection of self-control and calm, Naga-like, having accomplished his task, with his faculties not turned outwards, his mind not turned outwards, but steady, as it had reached conformity with the dharma, well-guarded, a Naga, with his faculties in subjection, transparent as a pool, pure, serene, erect like a bejewelled sacrificial post, hke the golden himha, a blaze of shining splendour, flaming with glory like another rising sun, charming and not repellent to behold. When Uruvilva-Kāśyapa, together with his company, saw this he was amazed. But still he said,” Though the recluse Gotama has great magic and power, I have still greater magic.”
Then the great crowd came and approached the Exalted One, bowed at his feet, worshipped him, and could not have enough of gazing on him. And Uruvilva-Kāśyapa thought, “Would that Gotama the recluse went elsewhere, away from my retreat.” But the Exalted One, being aware of this mental reflexion on the part of Uruvilva-Kāśyapa, in the time that it takes a strong man to stretch out his folded arms and fold his outstretched arms, in a moment’s time, rose up in the air at the seer Uruvilva-Kāśyapa’s retreat and alighted at the village of Senapati, near Uruvilva, at the foot of the Goatherd’s Banyan-tree on the banks of the river Nairaiijana.
But when the crowd had spurned the way of life of the Matted-hair Ascetics, Uruvilva-Kāśyapa said to himself, “Would that Gotama the recluse came here and partook of solid and soft food.” The Exalted One, being aware of this mental reflexion on the part of Uruvilva-Kāśyapa, the Matted-hair Ascetic, in the time it takes a strong man to stretch out his folded arms and fold his outstretched arms, in a moment’s time, rose up in the air at the Goatherd’s Banyan-tree and alighted in the retreat of Uruvilva-Kāśyapa, the Matted-hair Ascetic. Then Uruvilva-Kāśyapa, the Matted-hair Ascetic and his company thought,” Gotama the recluse has great magic and power, for he knows in his heart the thoughts of other beings and men. Yet we have greater magic power.”
Then the seer, the Matted-hair Ascetic Uruvilva-Kāśyapa, with his own hands regaled the Exalted One with choice food, solid and soft. And when the Exalted One had eaten, washed his hands and put away his bowl, he expressed his thanks to the seer, the Matted-hair Ascetic Uruvilva-Kāśyapa, for this meritorious gift.
The fire-sacrifice is the chief of sacrifices; the Sdvitrl is the chief of sacred hymns. The king is the chief of men, and the ocean the chief of streafns.
The moon is the chief of stars … and the sun the chief of all fires that burn above, across and below. The perfect Buddha is the chief of speakers in the world of men and of devas.
Then Uruvilva-Kāśyapa and his company, standing in the air above, offered a sacrifice to Agni. When the fire would not burn they asked one another, “Whose power is it that prevents the fire burning? It must be the power of Gotama the recluse.” And when the fire did bum they said among themselves, “Gotama the recluse has great magic and power, but we have greater magic.” He threw the oblation into the fire, but it would not fall in it. They asked themselves, “Whose power is it that prevents the oblation falling into the fire? It must be the power of Gotama the recluse.” And when they had decided that it was the power of Gotama the recluse, then the oblation fell into the fire.
When they had completed the fire-sacrifice they pre-pared to descend from the air. But they could not do so. They asked themselves,” Whose power is it that makes us unable to descend from the air into our retreat? It must be the power of Gotama, the recluse?" And when they had decided that it was the power of Gotama the recluse, then they descended from the air into their retreat.
Then they wished to sit down, each on his own litter. But they failed to see the litters. They asked themselves, "Whose power is it that prevents us seeing our litters? It must be the power of Gotama the recluse. “And when they had decided that it was the power of Gotama the recluse, then they were able to see their litters. They thought,” Gotama the recluse has great magic and power, but we have greater magic.”
Next they prepared to go and fetch water in their water-pots. But they could not see the pots. They asked themselves, “Whose power is this? It must be the power of Gotama the recluse.” And when they had decided that it was the power of Gotama the recluse, then they were able to see each his own pot. They thought,” Gotama the recluse has great magic and power, but we have greater magic.”
Taking their water-pots they went to the river Nairahjana to fetch water, but they could not filP the pots. They asked themselves, “Whose power is this? It must be the power of Gotama the recluse.” And when they had decided that it was the power of Gotama the recluse, then they filled the pots with water. They thought, “Gotama the recluse has great magic and power, but we have greater magic.”
Then they decided to have a meal, but they could not prepare the food. They asked themselves ,” Whose power is this? It must be the power of Gotama the recluse. “And when they had decided that it was the power of Gotama the recluse, then they were able to prepare the food. They thought,” Gotama the recluse has great magic and power, but we have greater magic.”
When they had had their meal, they set about cutting logs. They raised their axes, but they could not bring them down. They asked themselves, “Whose power is this? It must be the power of Gotama the recluse.” And when they had decided that it was the power of Gotama the recluse, then they were able to bring down their uplifted axes and cut the logs. They thought, “Gotama the recluse has great magic and power, but we have greater magic.”
In this way, by five hundred miracles, the Exalted One convinced Uruvilva-Kāśyapa, his two brothers and his company. And the last miracle was this. The Exalted One wished to go into seclusion and he said to Univilva-Kāśyapa,” O Ka^yapa, I should like to go into seclusion in your fire-hut.^“But Ka^yapa rephed,” O Gotama, this fire-hut must not be entered by any man or deva. For in it there dwells a malevolent Naga, and we ourselves keep far away from that fire-hut for fear of the Naga. “The Exalted One, how-ever, said,” Give me your consent, O Kāśyapa, and I will go into seclusion in that fire-hut. “Uruvilva-Ka^yapa said,” No, Gotama, I will not consent that you go into the fire-hut. This fire-hut is reputed to be evil. But here are all these many hundreds of huts of grass and leaves. Let the honour-able Gotama seek seclusion in whichever one of these he likes.”
But the Exalted One rose from his seat and entered the fire-hut of Uruvilva-Kāśyapa and sat down in seclusion. There in the fire-hut the Exalted One turned himself into the element of fire. The Naga, unable to endure the heat of the Exalted One fled into the Exalted One’s bowl, which had been given him by the Four Great Kings. The Exalted One inspired him with love, tamed him, and rendered him harm-less, so that he no more displayed malevolence.
Because of the Exalted One’s fire the fire-hut appeared to be one flaming mass. And the Matted-hair Ascetics thought, “Gotam.a the recluse has been burnt by the malevolent Naga, and the whole hut is on fire.” So they ran and carried water to quench the burning hut and to rescue Gotama the recluse. But the Exalted One, having tamed the Naga and rendered him harmless, presented him in the bowl to Uruvilva-Kāśyapa. When they saw the Naga in the Exalted One’s bowl, Uruvilva-Kāśyapa and his company were amazed. “Gotama the recluse,” said they, “has great magic and power, inasmuch as he whose dwelling might not, so ’twas said, be entered, has been overcomeI by the fire of Gotama the recluse.” With this last miracle Uruvilva-Kāśyapa and his two brothers and their companies were convinced by the Exalted One.
When he had tamed the king of serpents in the fire-hut of Uruvilvd-Kāśyapa, he carried him out in his bowl and presented him to the honourable Kāśyapa.
“See, Kāśyapa,” said he, “how the fire of him whose dwelling no one in the world might enter has been overcome by my fire.”
Uruvilvd-Kāśyapa and his company were thrilled when they saw that the Ndga had been tamed and calmed by the Ndga among men.
That Ndga, because of whom the great seer’s dwelling could not be entered, had been tamed and rendered harmless by the power of the Buddha.
There is no malice in one trained by me; among such, Kāśyapa, there is none that is unrestrained. Though the heavens fall or the earth be cleaved in two, a man who has been tamed by the Buddha will fare immune from poison.
The Exalted One let the serpent go, saying, “This serpent is a restrained Ndga.” The serpent assumed a human form and walked in the footsteps of the Sugata.
“Be my refuge, Best of men, “said he,”there is no longer any sin in me, since I have just now discarded the wicked heart that was mine, greatly wise One.
“Supreme of men, I have thrown off my guilt, since I am now sinless. Best of guides, may I come again to thy refuge.”
And then repeatedly saluting from the right and doing obeisance with great reverence, the Ndga departed.
All the three brothers, Uruvilva-Kāśyapa with his com-pany of five hundred, Nadl-Kāśyapa with his company of three hundred, and Gaya-Ka^yapa with his company of two hundred were by means of these five hundred miracles con-verted by the Exalted One into the state of mastery. All were initiated and ordained by means of the “Come, monk” formula. “Come, monks,” said he, “live the brahma-life under the Tathāgata.” And when the Exalted One had pronounced the words “Come, monks,” every mark of the seer, every badge, every emblem and every sign disappeared from their persons. They were seen to have the three robes and the sumhhaka bowls, their hair in its natural state, and their deportment established — all just like those of monks who had been ordained a hundred years. Such was the initiation, ordination and admission into monkhood of the three brothers, the venerable Uruvilva-Kāśyapa, Nadi-Kāśyapa and Gaya-Ka^yapa and their companies.
Now their nephew, named Upasena, had constructed a hermitage on the banks of the river Nairaiijana, which was well-supplied with leaves, flowers and fruits. He lived there with a company of three hundred. He was master of the four meditations, had attained the five super-knowledges, and had great magic and power.
Uruvilva-Kāśyapa and the monks with him had thrown all the trappings they had had as seers, their shoes and their cloaks of antelope hide, their cotton robes and their water-pots, to be carried away by the river Nairaiijana. “Our nephew Upasena and his company,” said they, “will make use of these trappings.” And when these saw the trappings being carried down by the Nairafijana they dragged them out.
But the thought occurred to the seer Upasena, “Can my uncles have been molested by anyone?” With all speed he and his company hurried to the retreat of Uruvilva-Kāśyapa and his two brothers. When he arrived the Exalted One and his company had just finished a meal. The company of monks were dipping their vessels in the river Nairafijana and cleaning and polishing them.
Upasena the seer went up to the venerable Uruvilva-Kāśyapa and addressed him in a verse:
In vain did you offer the fire sscrifice; in vain did you make your penance, since at the last you abandoned them, as a snake its cast-off skin.
And the venerable Uruvilva-Kāśyapa replied to the seer Upasena in verse:
Yea, in vain did I offer the fire-sacrifice; in vain did I make my penance, since at the last I abandoned them, as a snake its cast-off skin.
And Upasena, too, with his company was converted by the Exalted One to the state of mastery, and initiated and ordained by means of the “Come, monk “formula. ” Come, monks,” said he, “live the brahma-life under the Tathāgata. “And when the words” Come, monks,” had been addressed to them, every mark of the seer, every badge, every emblem and every sign disappeared from their persons. They were seen to have the three robes, the sumbhaka bowl, their hair in its natural state and their deportment established — all just like those of monks who had been ordained a hundred years. This was the first assembly of the monks of the Exalted One and consisted of one thousand two hundred and fifty monks.
The monks asked the Exalted One, “Lord, as the maturing of what karma were the three brothers, Uruvilva-Kāśyapa, Nadl-Kāśyapa and Gaya-Kāśyapa possessed of such great magic and power and were so quick of attainment?” The Exalted One replied, “They made a vow to that effect in a former life. It is by way of the ripening of the root of merit planted under a Buddha that these should now be possessed of great magic and power and be so quick of attainment.”
Once upon a time, monks, long ago, in Hastinapura there was a king named Mahendra, who was meritorious, distin-guished, righteous, a king of righteousness. He had loyal subjects, and he was generous and charitable. Now when he was king, the Buddha named Puspa, a Tathāgata, Arhan and perfect Buddha, with his community of disciples, was staying in Hastinapura by invitation.
In the land of the Kalingas there was a town named Sirnha-pura, where three brothers of the same mother were ruling. In their kingdom a treasure had been discovered, and they brought that treasure with them from Sirnhapura to Hastina-pura and presented it to King Mahendra. On that account King Mahendraka became kindly disposed to the three brothers, and he asked them, “What shall I do for you?” They replied, “We desire that out of compassion for us the exalted Puspa dwell in our city for the rainy season. If we secure this to-day, we wish to perform a great deed of merit.” King Mahendraka replied, “The exalted Puspa can well stay in our city some other time. May you find favour with this Pusya.”
The brothers then invited the exalted Puspa and his com-munity of disciples to their city. So the Exalted One spent the rainy season in their city, and there he passed away. The brothers paid worship to the body of the deva Puspa and erected a tope in his honour.
When King Mahendra was ruling the earth in justice and guiding his conduct with knowledge, there were three brothers living in unison, with sons and daughters loyal to them.
A nd while they thus lived together in unison, they ruled their realm with justice, having abundant wealth and being encom-passed with riches. They thus lived in joy for many years.
And while they thus shared together one rule, they hap-pened to see the Buddha, the Supreme of bipeds. He was the Buddha named after a constellation. He had reached perfec-tion by his own power and was worshipped by devas and men.
When the compassionate Master passed away we, in our wisdom, we and our sons and daughters and our kins-folk, our nobles and our chieftains, erected a tope for him here in our city.
Then with warriors on elephants, horsemen, charioteers and footsoldiers, with dance and music and song, with in-cense, garlands and ointments, we did honour to the great seer.
And now, as the fruit of this worship at that tope, we shall not go to bourne of ill for ninety-two kalpas. By this karma, great Sage, we are now all tamed in thy teaching, Wise One.
Here ends the Jataka of the venerable Uruvilva-Kāśyapa, Nadi-Kāśyapa and Gaya-Kāśyapa.
The Exalted One left the retreat of Uruvilva-Ka^yapa with his community of one thousand two hundred and fifty monks, and came to Dharmaranya where some great seers had their hermitage. Seven hundred Matted-hair Ascetics lived there, all of whom had mastered the four meditations and attained the five super-knowledges. All were two thousand years old; their roots of merit were mature and they were in their last existence. For their sake the Exalted One entered their retreat and recited to the Matted-hair Ascetics the Sahasravarga of the Dharmapada.
Better than a thousand speeches made up of profitless words is one profitable speech by which a man who hears it is made calm.
Better than a thousand verses made up of profitless words is one profitable verse by which a man who hears it is m^de calm.
Better than a man who beats in combat hundreds of thousands of men is he who conquers one, his own self. He, verily, is the noblest conqueror.
He who can beat hundreds of thousands month after month, is not worth a fraction of him who puts his faith in the Buddha.
He who can heat hundreds of thousands month after month, is not worth a fraction of him who puts his faith in the dharma.
He who can heat hundreds of thousands month after month, is not worth a fraction of him who puts his faith in the Sangha.
He who can heat hundreds of thousands month after month, is not worth a fraction of those who have mastered the rules of morality.
He who can heat hundreds of thousands month after month, is not worth a fraction of those who have the well-preached dharma.
Month after m.onth the foolish man may take his meal on tip of kusa grass, hut he is not worth a fraction of the man who puts his faith in the Buddha.
Month after month the foolish man may take his meal on tip of kusa grass, hut he is not worth a fraction of the man who puts his faith in the dharma.
Month after month the foolish man may take his meal on tip of kusa grass, hut he is not worth a fraction of the man who puts his faith in the Sangha.
Month after month the foolish man may take his meal on tip of kusa grass, hut he is not worth a fraction of the man who puts his faith in the meditations.
Month after month the foolish man may take his meal on tip of kusa grass, hut he is not worth a fraction of the men who have mastered the rules of morality.
Month after month the foolish man may take his meal on tip of ku^a grass, hut he is not worth a fraction of the men who have the well-preached dharma.
A man may live a hundred years in careful tendance of the sacred fire, eating froni his bowl, dwelling among corpses, and performing many a penance;
A man may, too, for just one moment worship one in whom the self is developed — that one act of worship is worth more than a hundred years of sacrificing.
Whatever a man has offered or sacrificed in this world as he pursues his year-long quest of merit, is worth but a quarter of the homage paid to upright men.
One may live for a hundred years, immoral, with mind unconcentrated, but better is the one day’s life of hi^n who is moral and who meditates.
One may live for a hundred years, sluggish and inert, but better is the one day’s life of him who firmly exerts his energy.
One may live for a hundred years without seeing the Buddha’s teaching, but better is the one day’s life of him who sees it.
One may live for a hundred years without seeing the un-surpassed dharma, but better is the one day’s life of him who sees it.
One may live for a hundred years without seeing the rise and fall of things, but better is the one day’s life of him who sees them.
One may live for a hundred years without seeing the immovable, but better is the one day’s life of him who sees it.
One may live for a hundred years without seeing the immortal, but better is the one day’s life of him who sees it.
The Matted-hair Ascetics were all converted by the Exalted One to mastery of the powers, and they all passed to nirvana. The Exalted One paid honour to their bodies and erected topes for them. He then left Dharmaranya and returned to the Goatherd’s Banyan-tree.
The Exalted One, perfectly enlightened and having realised the aim he had set himself, was staying, not long after his enlightenment, at Uruvilva, at the foot of the Goatherd’s Banyan-tree on the banks of the river Nairafijana,
Now it happened that King Sreniya Bimbisara’s brāhman household-priest and tutor had at daybreak gone up to the upper terrace of the palace and was reading the detailed description of the thirty-two marks of a Great Man. King Sreniya Bimbisara heard him, and there came to him then the recollection of the Buddha.”Ah! “said he,” may the exalted Buddha appear in my realm once more, and may I once more see him. And when I have seen him may he approve of my way of life. May I with trustful heart pay homage to the Exalted One. And may he teach me the dharma, and may I listen to and understand the dharma.”
And when the night was past King Sreniya Bimbisara gave instructions to a certain man, saying to him, “Go, man, and quickly hitch the fine carriages, and let me know when it is done.” "So be it, your majesty, “said the man in obedience to King Sreniya Bimbisara. Quickly he hitched the fine carriages, and when he had done so he reported.” Your majesty, “said he,” the fine carriages are ready and at your disposal.”
Then King Sreniya Bimbisara mounted a fine carriage, and with great royal majesty and splendour and to the accom-paniment of shouts of “bravo” and “hurrah” and the noise of drums, tabours, cymbals and trumpets he left the city of Rājagṛiha and came to a certain park. He drove on as far as the ground allowed, and then proceeded on foot. He roamed and wandered through the park, and then sat down on a golden palanquin with his face to the east, sur-rounded by his women and attended by his council of ministers.
When King Bimbisara looked towards the city of Rājagṛiha, its hills and lotus-pools, and remembered the nobles of old who were dead and gone, there came to him the forthright understanding of one who is disgusted-with pleasures of sense.
He who brought increase to the realm of the Angas left the park and sat down on his splendid throne of gold.
The fair blossoming sdl-trees, rustling as with sound of music, and just then duly bursting into bloom, were laden with flowers.
He gazed on the hills that were filled with wild beasts, the haunts of monkeys and numerous lions.
The king sat down with his face to the east and thought of the days of old. With tear-dimmed eyes he recited these verses;
Though I now stand in glory like snow-white mount Kaildsa, yet my father and my grandfather are dead and gone, their craving still unsatisfied.
To what regions are they now gone, who spent their lives among these fair and bright and happy glades, these lotus-pools and crags?
To what regions are they now gone, who spetU their lives among these wide-spread domains?
To what regions are they now gone who, when they lived, enjoyed these clothes and necklaces and earrings?
To what regions are they now gone, who bathed in these delightful lotus-pools which echo to the songs of various birds and are covered with fragrant white lotuses?
To what regions are they now gone, who spent their lives among these delightful and heavenly resorts, with their green grass nestling by the water, shady and cool and pleasant?
Today, I see no life in these abodes where hundreds used to live, nor in these mountains over which I used to roam. These places which I used to haunt I now deem emptiness. So what, verily, is life but death, a mere fleeting moment full of ill?
Death, certain death, inevitably follows life. A man that is born cannot but die — this is the lot of living things.
Wherever a living man goes wearily along his way, there Yama’s messengers come night and day bearing his commands.
Then one of the king’s counsellors thought, “Verily, melancholy has got hold of King Sreniya Bimbisara. What means is there whereby I can shake off his melancholy?” He then reflected, “Of a truth, the city of Rājagṛiha is dear to and beloved of King $reniya Bimbisara. What now if I were to recite the praises of the city of Rājagṛiha in his presence?” So the king’s counsellor addressed King Sreniya Bimbisara in a verse:
These well-watered hills and these charming crags of Rājagṛiha, drenched by water from heaven …
But King Sreniya Bimbisara reproached the counsellor, saying, “You are indeed a stupid man when you think that you should praise what I have despised.” And in King Sreniya Bimbisara there all the more arose a loathing for the pleasures of sense, a dejection of heart and deep reflection.
Then the brāhman household priest and royal tutor thought, “Verily, distress and dejection have got hold of King Sreniya Bimbisara. What means is there whereby I can dispel this distress and dejection?” And he reflected, “The exalted Buddha is dear to and beloved of King Sreniya Bimbisara. What now if I were to recite the Buddha’s praise in his presence?” So he addressed King Sreniya Bimbisara in a verse:
lord of this realm, glorious king of Anga and sovereign of Magadha, great gain is yours in that there has appeared in your land a Tathāgata whose fame is widespread like that of the Himalaya mountain. Endued with morality, forbearance and austerity, he has lived the hrahna-life and is at the end of all worldly things.
He gathers hundreds of thousands of nayutas of beings and enables them to attain immortality, the calm and the matchless peace.
King Bimbisara replied to his brāhman priest and tutor in a verse:
Dear brāhman, you have praised him who is dear to me. You have praised him who is dear to my kingdom, the dear Buddha who lives for the good of the world.
I give you sixteen villages of your choice, ten chariots with thoroughbred steeds harnessed to them, a hundred female slaves, and a hundred cows, because you have cele-brated the glory of the dear Buddha.
Now it happened that the Exalted One was touring Magadha with a great company of monks to the number of one thousand two hundred and fifty. He made for Rājagṛiha, the city of the Magadhans, reached it and stayed there. And King Sreniya Bimbisara heard from his brāhman priest and tutor that the Exalted One, while touring Magadha with a great company of monks to the number of one thousand two hundred and fifty, had made for Rājagṛiha, the city of the Magadhans, reached it, and was staying there in the park Yastivana on the hill Antagiri. When he heard this he gave instructions to a certain counsellor, saying to him, “Ho there, counsellor, I am going to meet the exalted Buddha. Have Rājagṛiha gaily bedecked. Fit out fine carriages, for all the brāhmans and householders and all the craftsmen and guildsmen of Rājagṛiha are to go with me to meet the exalted Buddha.”
”So be it, “said the royal counsellor in obedience to King Sreniya Bimbisara. Quickly he hitched the fine carriages, and at the cross-roads and entrances to bazaars in the city of Rājagṛiha, he caused proclamations to be made, announcing,” The exalted Buddha has arrived at the park Yastivana on the hill Antagiri near Rājagṛiha, and thither all must go along with King ^reniya Bimbisara to meet the Exalted One.”
On hearing this proclamation there assembled at the gates of the palace the council of princes and counsellors, the brāhmans with the household priest at their head, the towns-men with the guild-president at their head, the community of traders with the chief merchant at their head, and all the eighteen guilds of Rājagṛiha. There were jugglers, court-bards, musicians, actors, dancers, athletes, wrestlers, tam-bourine-players, clowns, tumblers, tam-tam players, buffoons, dvistvalas, reciters, pancavatukas, singers, gunavartas, dancers, cetayikas, courtesans, jesters, performers on the drum, trumpet, kettle-drum, tabour, flute, cymbal, guitar, the lute and the yella — these and many other musicians gathered at the gates of the palace. All the guildsmen were there, to wit, goldsmiths, bankers, cloaksellers, workers in jewels and stones, perfumers, kosdvikas, oil-dealers, hawkers of jars of butter, factors of sugar, of curds, of cotton, of dried treacle, of sweet-meats and kandukas, factors of wheat-flour and of barley-meal, hawkers of fruit, of roots, perfumed oil from ground powder, attavdnijds, dviddhakas, makers of confectionery from sugar, dealers in honey and candied sugar — these and other business people were there. And all the the craftsmen were there, to wit, brass-founders, coppersmiths, goldsmiths, bowl-makers, praccopakas, ro^yanas, tinsmiths, makers of lead sheets, machine-makers, garland-makers, vegetable-growers, potters, tanners, makers of iron pans, makers of mail armour, dyers, cleaners, cotton-spinners, painters, carpenters, carvers, masons, modellers, barbers, hairdressers, woodcutters, decorators, builders, barnmakers, miners, hawkers of fragrant earth, and of wood, traders in bark, shrubs and twigs, sailors, boatmen, washers of gold, and tricksters — these and other people of various classes, lower, upper and middle, all assembled at the gates of the palace.
When the royal counsellor saw that the great crowd had assembled and the fine carriages hitched, he went to King Sreniya Bimbisara and said to him, “Your majesty, the fine carriages are hitched and the great crowd has assembled. Sire, now let it be as you wish.” Then King ^reniya Bimbi-sara mounted his fine carriage, and escorted by twelve nayutas of the brāhmans and householders of Magadha, in great royal splendour and to the accompaniment of shouts of “bravo” and “hurrah” from the people, and the noise of kettle-drums, tabours, drums, ^" cymbals and trumpets, left the city of Rājagṛiha and came to the park Yastivana on the hill Antagiri. He rode in his carriage as far as the ground allowed, and then alighted and proceeded on foot to where the Exalted One was. He bowed at his feet and sat down to one side. Some exchanged expressions of friendliness and courtesy with the Exalted One, and sat down to one side; others called out their personal and clan names to the Exalted One, and sat down to one side; others stretched out their joined hands to the Exalted One, and sat down to one side; others, again, the brāhmans and householders of Magadha, remained silent and sat down to one side.
Now it happened that at that time Uruvilva-Kāśyapa was sitting down not far from the Exalted One. And the thought occurred to those brāhmans and householders of Magadha, " Does Uruvilva-Kāśyapa live the brahma-life under Gotama the recluse, or does Gotama the recluse live the brahma-life under Uruvilva-Kāśyapa?" But the Exalted One, aware that there was such a thought in the minds of those brāhmans and householders, addressed Uruvilva-Kāśyapa in a verse:
What did you see, dweller in Uruvilvd, that, renowned as you were for your penances, you abandoned the sacred fire? I ask you, Kāśyapa, the meaning of this. How did you come to abandon the fire-sacrifice?
When this had been spoken, the venerable Uruvilva-Kāśyapa replied to the Exalted One in a verse:
In the sacrifice men speak of food and drink and sweet things, of sensual pleasures and women. But I am aware of what is dross among attachments and I therefore take no delight in sacrifice and offering.
The Exalted One spoke to the venerable Uruvilva-Kāśyapa in a verse:
But if you do not set your heart on these things, on food and drink and sweet things, there must be something better in the world of devas and of men in which your heart delights,
And the venerable Uruvilva-Kāśyapa replied to the Exalted One in a verse:
When I had seen the Sage, calm, free from all substrate of rebirth possessing nothing, rid of all attachments to existence, unchanging, and not led by others, then I lost all delight in sacrifice and offering.
The Exalted One said to the venerable Univilva-Kāśyapa in a verse:
In vain did you offer the fire-sacrifice; in vain did you make your penance, since at the last you abandoned than as a snake its cast-off skin.
Then the venerable Univilva-Ka^yapa replied to the Exalted One in a verse:
Yea, in vain did I offer the fire-sacrifice; in vain did I make my penance, since at the last I abandoned them as a snake its cast-off skin.
“Man is freed by fire-sacrifice and offerings,” so in my ignorance I formerly believed, as I blindly followed after birth and death, unable to see the perfect immovable state.
But now do I see that pure state, for it has been so clearly revealed to me by the mighty noble Ndga. I have attained that complete and perfect state, and have escaped the round of birth and death.
Many men are lost though they perform divers austerities. They do not reach perfection because tliey have not passed beyond doubt.
Long was I soiled, bound in the chains of wrong belief. But the clear-sighted Exalted One has set me free from all my fetters.
“The Exalted One is my Master, and I am a disciple of the Sugata.”! Then Uruvilva-Kāśyapa rose up from his seat, arranged his robe over one shoulder, and bending his right knee to the ground he bowed his head at the feet of the Exalted One. After going round him thrice from the right, he stood behind the Exalted One and fanned him with a peacock’s tail-feathers. It then occurred to those brāhmans and householders of Magadha that it was Uruvilva-Kāśyapa who was living the brahma-life under Gotama the recluse.
The Exalted One then delivered a discourse on dharma to the brāhmans and householders of Magadha. “O brāhmans and householders,” said he, “Body arises and ceases to be. Feeling arises and ceases to be. Perception arises and ceases to be. The saṁskāras arise and cease to be. Con-sciousness arises and ceases to be. Noble disciples, brāhmans and householders, regarding body as subject to arising and ceasing to be, one regards feeling, perception, the saṁskāras and consciousness as impermanent. Regarding body as imper-manent, and feeling, perception, the saṁskāras and con-sciousness as impermanent, regarding body as ill, and feel-ing, perception, the saṁskāras and consciousness as ill, one regards body as being not the self, and feeling, perception, the saṁskāras and consciousness as being not the self. Regarding body as being not the self, and feeling, per-ception, the saṁskāras and consciousness as being not the self, one understands that body appears and disappears. Understanding this, one understands that feeling, per-ception, the saṁskāras and consciousness appear and dis-appear. Understanding this, one understands that body is impermanent. Understanding this, one understands that feeling, perception, the saṁskāras and consciousness are impermanent. Understanding this, one understands that body is ill. Understanding this, one understands that feel-ing, perception, the saṁskāras and consciousness are ill. Understanding this, one understands that body is not the self. Understanding this, one understands that feeling, perception, the saṁskāras and consciousness are not the self. When one understands this one does not grasp at anything in the world. And when one does not grasp one personally wins complete release. One knows that one can say ‘Rebirth is ended for me. I have lived the brahma-life and done what was to be done. There is for me no further life here.’”
Then those brāhmans and householders of Magadha thought, “Now since body is not the self, and since feeling, percep-tion, the saṁskāras and consciousness are not the self, who is it that acts, or causes the act, prompts or instigates it, or rejects it? Who is it that appropriates or rejects these saṁskāras, since these saṁskāras are void, without a self, or what is possessed of self?”
But the Exalted One, aware that there was such a thought in the minds of those brāhmans and householders, said to his monks, " The foolish man, though it is admitted that he is without a self, avers that body, feeling, perception, the saṁskāras and consciousness are his self. But not so do I say that I am the one that acts, or causes the act, or prompts it, or appropriates it, or rejects it, the one that rejects the saṁskāras here or appropriates others elsewhere. For the saṁskāras arise and cease to be, and they do so from a cause. The Tathāgata, monks, teaches that the self is a reconstitution of the saṁskāras through a cause; it is what appro-priates" the saṁskāras. I assert the passing away and coming-to-be of beings. With my deva sight, which is more penetrating than the sight of men, I perceive beings passing away and coming to be. I perceive beings fair and foul, happy and unhappy, mean and exalted according to karma. Again, monks, I do not say that I am the one that acts, or causes the act, or prompts it, or appropriates it, or rejects it, the one who rejects these saṁskāras here and appropriates others elsewhere. The saṁskāras rise and they cease to be, and they do so from a cause.
“There is the erroneous view of becoming and not-becoming without a cause. But, monks, he who perceives with true perfect insight that it is from a cause that the saṁskāras arise, will have none of this erroneous view of becoming, this heresy of eternalism. He, monks, who perceives with true perfect insight that it is from a cause that the saṁskāras cease to be, will have none of this erroneous view of ceasing to be, this heresy of annihilation. And so, monks, the Tatha-gata, avoiding these two extremes, teaches a dharma that is a mean between them.
“The saṁskāras are the result of ignorance;^ consciousness is the result of the saṁskāras; individuality is the result of consciousness; the six spheres of sense are the result of individuality; touch is the result of the six spheres of sense; f eehng is the result of touch; craving is the result of feeUng; grasping is the result of craving; coming-to-be is the result of grasping; birth is the result of coming-to-be, and the result of birth is old age, death, grief, lamentation, ill, despair and tribulation. In such a way there comes to be the arising of all this great mass of ill. But from the cessation of ignor-ance there comes the cessation of the saṁskāras; from the cessation of the saṁskāras comes that of consciousness; from the cessation of consciousness comes that of individuahty; from the cessation of individuality comes that of the six spheres of sense; from the cessation of the six spheres of sense comes that of touch; from the cessation of touch comes that of feehng; from the cessation of feeling comes that of craving; from the cessation of craving comes that of grasping; from the cessation of grasping comes the cessation of coming-to-be; from the cessation of coming-to-be comes the cessation of birth; from the cessation of birth comes that of old age and death; from the cessation of old age and death comes that of grief, lamentation, ill, despair and tribu-lation. In such a way there comes to be the cessation of all this great mass of ill.”
Thus did the Exalted One speak when he was staying in Rājagṛiha, in the park Yastlvana on the hill Antagiri. And while this exposition was being given King ^reniya Bimbisara won the spotless, pure and clear dharma-insight into things, as also did the eleven nayiitas. And the twelve nayutas of teamsters and coachmen afterwards came to the refuge of the Buddha, dharma and Sangha. The enraptured King Sreniya Bimbisara, monks, and the brāhmans and house-holders of Magadha applauded the words of the Exalted One.
The monks said to the Exalted One, “Behold, Lord, how a rich reward was given by King Sreniya Bimbisara to his household-priest when he came to hear of the Exalted One.” The Exalted One replied, “Monks, that was not the first time he did so.” The monks asked, “Was there another occasion. Lord?” The Exalted One replied, “Yes, monks.”
Once upon a time, monks, long ago, in the city of Mithila, the capital of the country of Videha, a king named Arindama was ruling. He was righteous, a king of righteousness, had loyal subjects, and was charitable and generous. He had a great army and many beasts of burden. He had sixty thousand elephants and sixty thousand horses all fully caparisoned; he had sixty thousand chariots with coverings made of the skins of tigers and lions, and carrying banners and bells, with stout armour, and flags and pennons fluttering aloft. He had sixty thousand milch cows sucking calves; sixty thousand girls and sixty thousand palanquins of gold, silver and ivory.
Again, monks. King Arindama had sixty thousand vessels of gold and sixty thousand of silver. Again, monks. King Arindama had sixty thousand treasures inherited from his great grandfather, and sixty thousand cities which were flourishing, rich and peaceful.
Now King Arindama’s household priest had a son named Srona who was proficient in the three Vedas, in phonology, in the fifth branch of study, that is, traditional lore, in the indexes and ritual, and expert in the verbal exposition of the brāhmanas and Vedas. He lived following the path of the ten moralities. Seeing the peril of sensual pleasures he went to the Himalayas and embraced the religious life of a seer. There, pursuing the brāhmanic way of life with endeavour, effort and exertion, he achieved the four meditations, attained the five super-knowledges, and became a seer of great magic and power.
But, monks, after a long time had gone by, ^rona the seer thought, “King Arindama and I were boys and playmates together. Now he has been ruling his kingdom for eighty-four thousand years, and it is time for him to go forth to the rehgious life. Let me then urge him to do so.” Then, monks, Sronaka the seer, in the time it takes a strong man to stretch out his folded arms and fold his outstretched arms, in a moment’s time rose up in the air at his hermitage in the Himalayas and alighted in the Mango Grove of Mahadeva.-And, monks, the brāhman household priest and royal tutor of King Arindama saw Sronaka the seer seated at the foot of a mango tree in the Mango Grove of Mahadeva. He approached him, and having welcomed and greeted him he bade him farewell, and then proceeded to Mithila to inform King Arindama. At that very time, monks, there had come to King Arindama a loathing for pleasures of sense. After profound thought there came to him a desire to see Sronaka the seer. And, monks, on that occasion King Arindama recited these verses:
ril give a fair village and gaily dressed women to him who gives me news of $ronaka, my friend and playmate.
The king had a brāhman teacher of good family, who, seeing him so unhappy and dejected, said to him,
Give the fair village and the gaily dressed ivonien to me, for I will give you news of ^ronaka, your friend and playmate.
In your own dominion, in the ground of your own park, where the mangos flower and hear fruit, there sits the seer.
Then the king hurriedly spoke to a counsellor:
Quickly harness for me all my caparisoned elephants. Let the drums and labours sound, and one trumpet among them.
I fain would see my comrade ^ronaka, and reverently
wait upon him. And he set forth for the forest with its
varied fruit-bearing trees.
And there he saw the seer, his former friend and playmate, and on seeing $ronaka there he thus spoke to him.
How is it, monk, that, wretched, shaven, clad in a robe, and poor, without mother and father, you stand in meditation at the foot of a tree?
But, monks, ^ronaka the seer replied to King Arindama in a verse:
king, he is not wretched who realises the dharma in his own person. But whoso does violence to the dharma, the 77ian who delights not in this dharma, it is he, king, that is wretched, his destiny utter darkness.
Then, monks. King Arindama, spoke to ^ronaka the seer in a verse:
How, friend $ronaka, can you be at ease as you lie at the edge of the forest? How, living alone in the wood, can you be happy?
How can it be that your body suffers no torment? I’ll bestow on you my protection and take you to the city.
But, monks, $ronaka the seer replied to King Arindama in a verse:
king wJrat is a kingdom to a man who fares all alone? This is the first blessing of the poor, homeless monk.
I go from village to village, traverse kingdoms and towns, heedless of all, with none to thwart me. This is the second blessing of the poor, homeless monk.
Though there be robbers on the way he goes, with his bowl and his robe he ever moves secure. This is the third bless-ing of the poor, homeless monk.
Though Mithild be on fire, there is nothing of hsi that is burning. This is the fourth blessing of the poor, homeless monk.
These monks do not hoard, in granary, pot or basket. But they stand around and beg, and live dutifully on what they get. This is the fifth blessing of the poor, homeless monk.
Wanderers are maintained by various families and by various country districts; with one and all they have friendly relations. Behold the rule of dharma
Then, monks, King Arindama spoke to ^ronaka the seer in a verse:
Lasting, 3ronaka, is this blessing of theirs thai you praise. But as for me, I am greedy for sensual pleasures. What am I to do, $ronaka?
And, monks, Sronaka the seer replied to King Arindama in verse:
Your majesty, I shall tell you a similitude. Pray do you listen. There are many wise men in the world who learn the truth through a similitude.
Once upon a time, your majesty, an elephant, sixty years old, fell down from the mountain fastnesses and was being carried away by the flood of the Ganges.
Then a silly, stupid crow thought, “What a fine boat is this that I have found. This will be a nice little passage.”
And so night and day to his heart’s content eating the elephant’s flesh and drinking the water of the Ganges, the bird floated on past beautiful sights.
Bhaglratha’s Ganges carried him on as he thus stood heedless on the carcase and bore him out to the deep sea, where there is no way for birds.
The monstrous fish Timitimingila" caught and devoured the silly bird, fust so, king, do those who are bent on pleasures fall to ruin.
This, king, do I say unto you — be not heedless of the dharma lest you falP headlong to a terrible hell,
To Sañjīva, KalasiUra, Saṁghāta, and the two Rauravas,
Mahā-Avīci, Tapana and SamPratāpana.
So are those eight great hells called. Hard to get through are they, being full of frightful creatures. " Each has a subsidiary hell.
Four-cornered are they, with four gates. They are divided up and well-laid out in squares, a hundred yojanas high and a hundred square.
These hells are surrounded with walls of iron, with a vault of iron above. Their floor is of hot and glowing iron.
Greedily burning are they, terrible, flaming, hard to endure, hair-raising, fearful, terrifying, and evil.
They are awe-inspiring, being filled with hundreds of flames. Each sheds its glow abroad for a hundred yojanas.
Here the many fearsome creatures, the great sinners, burn a long time, even for hundreds of years.
With huge scourges of iron the warders of hell mercilessly beat those who have sinned.
All this I shall tell you of duly in verse. Give ear and attentively listen to me as I speak.
In the hell Sañjīva creatures hang with their feet up and heads down, the while they are trimmed with axes and knives.
Carried away by anger and frenzy, they assail one another with their own sharp talons of iron.
Sharp knives also grow in their hands, wherewith these utterly demented creatures rend one another.
A cool wind blows on their mangled limbs, and every limb grows whole again, that their former deeds m^y be requited.
Thus did $ronaka out of his perfect knowledge describe Sañjīva, the bourne of evil-doers, to the king
Released from Sañjīva they plunge into Kukkula. There they foregather with one another" for a long stretch of time.
There in Kukkula they run about as they burn for many a yojana and endure bitter sufferings.
Released from Kukkula they plunge into Kunapa, which is a long, vast and wide expanse, the height of a hundred men.
And there asses, swarthy brutes with sharp swords in their mouths, rend their skin and devour and feed on their flesh and blood.
When they have passed out of Kunapa they catch sight of pleasant trees, and in quest of relief they make for the shelter of their verdant foliage.
But there hawks, vultures, ravens and owls with beaks of iron, seeing them from the tree-tops, devour them still steeped in blood.
And when they have been devoured and nothing but their bones is left, then their skin and flesh and blood begin to grow once more.
In their terror they run away all stricken to the terrible forest where the leaves are swords, thinking there was shelter where there was none.
When they have escaped from the sword-leafed forest, wound-ed, racked and steeped in blood, they go to the river Vaitaram.
Then they dive into that river with its caustic water, which pierces their mangled limbs.
Yama’s myrmidons then gaff them with hooks of iron, fling them on the river-bank, and give them pellets of iron to eat.
They give them molten red copper to drink, and this passes through their inwards down to their lowest parts.
Evil-doers who follow the path of senstuil pleasures and do not perform the right deed, go down to hell.
But the men who eschew wicked deeds, whose conduct is entirely virtuous, do not pass to the bourne of ill.
Therefore with regard to the two kinds of karma, the good and the had, one should avoid the bad and ensue tfie good and fair.
Or in other words one should cultivate the noble and fair Eight-fold Path, and by abandoning all that is ill come to know the dharma that brings no rebirth.
Such, your majesty, are the sufferings borne in the hells by those who are evil-doers, the heedless and the foolish.
This, king, do I say unto you — be not heedless of the dharma lest you fall headlong into a terrible hell.
When he heard the eloquent words of 3ronaka, the king was greatly moved and a strange and shuddering tremor took him.
Hurriedly then he spoke to his counsellor and said, " Quickly bring here the young prince Dlrghdyu.
“For I have a young son. Prince Dlrghdyu. Him will I establish on the throne and he will be your king.”
Then the king’s messengers and the counsellors out of pity quickly fetched Prince Dirghayu.
Then, monks, King Arindama addressed Prince Dirghayu in verse:
I tell you, sir, the religious life appeals to me, lest like the witless crow I become a slave of my desires.
Here I have sixty thousand cities and a rich and peaceful realm. To these succeed, my son; I hand over my kingdom to you.
This very day I will go forth to the religious life, lest like the witless crow I become the slave of 7ny desires. Who knows but that tomorrow I shall be dead? For there has to be a meeting with Death and his mighty host.
Here I have sixty thousand elephants all gaily caparisoned, tusked and powerful, wearing harness of gold, with riders armed with spears, lances, clubs, axes and lassoes.
To these succeed, my son; I hand over the kingdom to you.
This very day I will go forth to the religious life, lest like the witless crow I become the slave of my desires. Who knows but that tomorrow I shall be dead? For there has to be a meeting with Death and his mighty host.
Here I have sixty thousand steeds of Sindh, fleet of foot, gaily bedecked, all ridden by heroes … lest like the witless crow I become the slave of my desires.
Here I have sixty thousand cows each with a suckling calf. To these succeed, my son; I hand over the kingdom to you.
This very day I will go forth to the religious life, lest like the witless crow I become the slave of my desires. Who knows but that tomorrow I shall be dead?
Here I have sixty thousand maidens with jewels, gems and earrings bedecked. To these succeed, my son; I hand the kingdom to you.
This very day I will go forth to the religious life, lest like the witless crow I become the slave of my desires. Who knows but that tomorrow I shall be dead?
Here I have sixty thousand palanquins made of gold and silver. To these succeed, my son; I hand over the kingdom to you.
This very day I will go forth to the religious life, lest like the witless crow I become the slave of my desires. Who knows but that tomorrow I shall be dead? For there has to be a meeting with Death and his mighty host.
Here I have sixty thousand vessels made of gold and silver. To these succeed, my son; I hand over the kingdom to you.
This very day I will go forth to the religious life, lest like the witless crow I become the slave of my desires. Who knows but that tomorrow I shall be dead? For there has to be a meeting with Death and his mighty host.
Here I have sixty thousand treasures, a plentiful store of gold. To these succeed, my son; I hand over the kingdom to you.
This very day I will go forth to the religious life, lest like the witless crow I become the slave of my desires. Who knows but that tomorrow I shall be dead . For there has to be a meeting with Death and his mighty host.
Here I have sixty thousand treasures, a plentiful store of the seven precious stones. To these succeed, my son; I hand over the kingdom to you.
This very day I will go forth to the religious life, lest like the witless crow I become the slave of my desires. Who knows but that to-morrow I shall be dead? For there has to be a meeting with Death and his mighty host.
Then, monks, Prince Dirghayu replied to the king in verse:
Already I have heard them say that my mother was dead. I cannot live without you too, sire.
As through the forest its young one follows after the elephant, so mil I follow you and carry your bowl.
Then, monks. King Arindama addressed the assembly of counsellors in verse:
As a sea monster miglvt wreck the ship of gain-seeking merchants on the sea and the merchants be lost, so I fear me lest this son of mine prove a stumbling-block to me} Then quickly take away this young Prince Dnghdyu.
Quickly lead him within the women’s apartment in my palace, where all joy abounds. These deva-like maidens will delight him.
Then the magnificent chief counsellors took the prince and with great royal pomp led him within the city of Mithild.
But then a royal maiden gaily bedecked with garlands and jewels stood up and spoke to the king;
Tell us this, are you a Gandharva, or are you Śakra, the razer of cities?^ By your majesty’s consent, I ask you:
How can you leave us, your rich and peaceful realm, Prince Dirghdyu, your counsellors, and all your stores and wealth?
The king replied to the royal maiden:
No deva, or Ndga, or Gandharva, or 3akra the razer of cities, am I. I am a human being who became terrified of sensual pleasures on hearing the counsel of a seer. And lest like the witless crow I become the slave of my desires, this very day will I do what I wish. Who knows but that tomorrow I shall be dead? For there has to be a meeting with Death and his mighty host.
When he had so spoken the king was initiated into the religious hfe in the presence of Sronaka the seer.
The Exalted One said, “Do you think, monks, that at that time and on that occasion the seer named ^ronaka was some-body else? Verily you must not think so. And why? Because I at that time and on that occasion was the seer named Sronaka. Nor must King Arindama be thought to be somebody else, for he was King ^reniya Bimbisara here. Then, too, did he bestow a rich reward on him who told him of ^ronaka the seer. And now likewise has he bestowed a rich reward on the priest’s son for speaking the praises of the Buddha.”
Here ends the Jataka of King Arindama.
Thus did the Exalted One speak, and the devas, Asuras, Garudas, Kinnaras, Mahoragas, the whole concourse, and the monks, were elated, and applauded the words of the Exalted One.
Here ends the Mahavastu Avadāna in the version of the Lokottaravādins of the noble Mahāsaṁghikas.