THELIFEOFTHEBUDDHATHE EARLYHISTORYOF HIS ORDER.DERIVED FROMTIBETANWORKSIN THE BKAH-HGYURAND BSTAN-HGTUR.FOLLOWEDBYNOTICESONTHEEARLYHISTORYOFTIBETANDKHOTEN.TRANSLATEDBYW.WOODVILLE ROCKHILL,SECONDSECRETARY U. S. LEGATION IN CHINA.LONDON:TRUBNEK&CO.,LUDGATEHILL.1884.[Allrightsreserved.]BALLANTYNE, HANSON ANDCO.EDINBURGH AND LONDONINTRODUCTION.ANYonewho hasglancedattheanalysisof the TibetanBkah-hgyurbyAlexander Csoma deKoros,publishedinthe2Othvolumeof the "AsiaticKesearches,"musthavebeenstruckwiththewonderfulpatienceandperseveranceofthisextraordinaryscholar. Someideaoftheextentoftheresearcheswhich are embodied in hisanalysisof theDulva,about the tenthpartof the wholeBkah-hgyur,maybehadwhenit is knownthatitoccupiesmorethan4000leaves ofsevenlines to thepage,eachlineaveragingtwenty-twosyllables.ButnotwithstandingallthatCsomadidtomakeknowntoEuropethevastBuddhistliteratureofTibet,his work ishardlymore than an index of theTibetanTripitaka.Moreover, whenhewroteit,Buddhiststudieswerein theirinfancy,andmanyimportantsubjectsonwhichtheBkah-hgyurfurnishesanswers,which,if notalwaysacceptable,are stillplausibleandinteresting,hadnot beeninvestigated byscholars,and theirimportance"was asyetignored.Csomasprematuredeathpreventedhimexaminingasfullyaswe could have desired theTibetanBstan-hgyur,inwhich maybefound manyimportantworkswhichhelpto elucidatethe difficultieswhichsofrequentlybesetthecanonicalworksin theBkah-hgyur.Fromwhat has been saidwemaysafelyassert that itisnotimpossibletoextendtheanalysisoftheBkah-hgyurviINTRODUCTION.farbeyondthe limits reachedbyCsoma. Sonumerous,however,arethe materials which aresuppliedus,thatitisbeyondthepowerofanyonescholartoexaminethemintheirentirety,andhemustnecessarilyconfine himselftoonespecial subjectorbranchofresearch.Inthe firstpartof thisworkwehaveendeavouredtogiveasubstantialand connectedanalysis,andfrequentlyliteraltranslations,of thegreaterpartof thehistoricalorlegendarytextscontainedintheTibetanDulvaorVinaya-pitaka,whichisunquestionablythemosttrustworthy,andprobablythe oldestportionof theBkah-hgyur.Byfrequentreference tothepagesof theoriginal (theEast India Officecopyof theBkah-hgyur),wehopewewillhave facilitated researches in thecumbrousTibetanvolumes,to whichnoindices areattached.SomeofthepassagesofthisvolumehavebeenanalysedbyAnton Schiefner in his TibetischeLibensbescriebungQakyamuni(St. Petersburg, 1849),but as the work fromwhich he translated them wascomposed bya Tibetanlama of the seventeenthcentury,it couldhardlybecon-sidered asauthoritative,and it has beenthoughtadvisablenottoomitthesedocumentsintheiroriginalTibetanform.The TibetanVinaya (Dulva)is notsolelydevoted torecordingtherulesandregulationsoftheBuddhistorder,as is thePaliworkof thisname,butit containsjatakas,1avadanas,vyakaranas,sutras,andudanas,and in that itresembles the SanskritVinaya,which Burnouf tells uspresentsthesamepeculiarity.Afewofthesetextshavebeen introduced in thiswork,becausetheyappearedofsufficient interest tojustifytheirpresencein a volume1Thethirdvolume of the Dulva volume39,someofwhichIhavenotcontains13jatakas,and the fourth metwithinthePalijataka.INTRODUCTION. viiwhichis intendedtogivean idea of the TibetanVinayaliterature.Bycomparingthefollowingnotes on the life of theBuddhawithotherworksonthesamesubject,butderivedfromdifferentsources,it will be seenthattwoperiodsofthe life of Gautama arenarratedbyallBuddhist authorsinaboutthesame terms(probablybecausetheyall drewfromthesamesourcetheirinformation),thehistoryofhislife downto his visit toKapilavastuintheearlypartofhisministry,andthatofthelastyearof his life. Alltheeventswhichoccurredbetweenthese twoperiodsare withdifficultyassignedtoanyparticularyearof hislife,and wehave beenobligedto avail ourselves ofanyincidentalremarks in the texts forarrangingournarrative inevenasemi-chronologicalorder. Thustheoft-recurringphrasethatAdjatasatruwaskingofMagadhawhen such andsuchaneventtookplace, suggestedtheideaoftakingthecommencementof hisreign (fiveoreight yearsbeforetheBuddhasdeath)as adividing-pointintheBuddhaslife,andofputtinginthesamechapterall thetextswhichareprefacedwiththis remark.Thehistories ofthecouncilsofEajagrihaandofVaisali,contained in theeleventhvolume of theDulva,areheretranslated for the firsttime,andtheydiffer inmanyrespectsfrom the versions of these eventspreviouslytranslatedfromPalior Chinese.Theauthenticityof the council ofEajagrihahasbeendoubted on insufficientgrounds,and,withoutexaminingthemeritsofthecase,wecannothelpthinkingthatit wasmuchmorerationalthatacompilationorcollationof theutterances of the Master and of the rules of the ordershouldhavebeen madeshortlyafterhisdeath,thanthathisfollowers,howeverunitedthey mayhavebeen,shouldviii INTRODUCTION.have allowed acenturytoelapsebeforefixinginanydefiniteshapethe sacred words and ordinances. Moreover,bothPali andTibetanworksonlycreditthecouncilofVaisaliwithhavingsettledsomeunimportantquestionsofdiscipline,and do not mentionanyrevision of thesacredworksperformedbythissynod.In the sixthchapterwillbefoundaliteral translationof thegreaterpartof a workontheBuddhistschoolsoftheHinayana by Bhavya,an Indian Buddhist ofgreatrenown. His work isespeciallyinteresting,as it differsmateriallyfrom that of Vasumitra on thesamesubject,which has been translatedbyProfessorWassilief. Bothof theseworks,unfortunately,are far frombeingsatisfactory,andthough BhavyaoftenappearstoquoteVasumitra,he has not made use(atleast intheTibetantranslation)of terms whichmightenable us to betterunderstand thefrequently enigmatical explanationsofYasumitra.Afewwordsarenecessarytoexplainthepresencein avolumeof translationsfromtheTibetansacredwritingsofachapterontheearlyhistoryof Tibet. Whatlittle information wepossessof theearly historyof this secludedcountryis scattered about in a number of works notalwaysaccessible,andfrequently unsatisfactoryon accountof thedefectivetranscriptionof Tibetanwords. Itwasthoughtthat an abstract of thegreaterand morereliablepartof theworksbearingonthisquestion mightprove acceptableto thosewhomaydesire tohave someknowledgeonthissubject,butwhoareunwillingtolookover all the differentdocumentswhich treat of it. Wehave endeavoured tosupplementthe researches of ourpredecessorsin this field with what newfacts we havebeen able to derive from a somewhat hurried examina-INTRODUCTION.ixtion of the TibetanBstan-hgyurand some other bookswhichhavecomeunderournotice.The extractsincorporatedinchapterviii. arequitenew,and it is believed that no scholar has heretoforecalled attention-to-them. The texts from whichtheyhavebeentaken,with theexceptionofone,belongto aclass of Buddhist workscalledVyakarana,or Prophecies.In them theBuddhapredictsto hisdisciplestheeventswhich will occurindaysto comein suchacountryor tosuch an individual. In this case these Predictions areall corroboratedbythestatements of theLi-yul-lo-rgyus-paorAnnalsofLi-yul,the mostimportantof theworksonthissubjectwhichI havemetwith.This last-named work seems to have beencompiledfrom documents unknown to NorthernBuddhist writersingeneral,andfromtheparticularformin whichcertainpropernames have been transcribed(suchasYdgoinstead ofYd$asorYasheska,whichisalwaysmetwithinNortherntexts),wethink its author had access to someSouthern documents on theearly historyof Buddhism.Thissuppositionis.still morestrengthened bythe factthatthisworkdoes not confound the twoAbekas,asdoall Northern Buddhistones,butgivesabout the samedate forhisreignas theDipawansaandMahawansa.Still it isstrange,if it wasinspiredfrom these Palidocuments,that it does notgive exactlythe samedatesastheydo. These extracts areinteresting, moreover,inthattheyshowwith what care andprecisionthegreatChinesetravellerHiuenThsangrecordedthe traditions ofthedifferentcountrieshevisited.Mymost sincere thanks are due to Dr. Ernst Leu-mannandtoMr.BunyiuNanjiofor the notestheyhavekindlyfurnishedme,and which arereproducedin thex INTRODUCTION.Appendix.Dr.Leumanns translation from theBhaga-vatlwillproveofgreatassistanceinelucidatingtheveryobscurepassageof theSamana-phalaSutra relative toGosalastheories,andMr.BunyiuNanjiosparalleltranslationsoftwoChineseversions oftheSamana-phalaSutratend toprovethe existence at anearlydate of severaldistinct versions of thisveryinterestingsutra.Oneof themostembarrassingpartsofreadingTibetanBuddhistworksis thehabitof thosewhodidtheseworksinto Tibetan oftranslatingall thepropernames whichweresusceptibleofbeingtranslated. Itishopedthatthespecialindex of Tibetanwordswith their Sanskritequivalents attheendof thisvolumewillproveof assistancetothosewhomaywishtostudyTibetanBuddhismintheoriginalworks.Throughoutthisvolume noattempthas been madetocriticise thetexts whichhavebeenstudied; theyareonlyintendedas materialsforthosewho hereaftermayundertake to write ahistoryof the Buddha founded on thecomparative studyof works extantin thfe differentcountries inwhichhisdoctrinesflourished;andif ourlaboursfacilitatethis,we will feelfullycompensatedfor all ourpains.LAUSANNE,June6, 1884.CONTENTS.INTRODUCTIONPAGEVCHAPTER I.HISTORY OFTHE WORLDFROMTHETIMEOFITS RENOVATIONTOTHEREIGNOFCUDDHODANA,FATHEROFTHEBUDDHAICHAPTERII.FROMTHEREIGNOF CUDDHODANAUNTILTHECOMMENCEMENTOFTHEBUDDHASMINISTRYCHAPTERIII.LIFEOFTHEBUDDHAFROMTHE COMMENCEMENTOFHISMINISTRYUNTILTHEREIGNOFADJATASATRUCHAPTERIV.FROMTHECOMMENCEMENTOFADJATASATRUS REIGNTO THEDEATHOFTHEBUDDHACHAPTERV.HISTORY OF THE CHURCHDURINGTHE HUNDREDANDTENYEARSWHICHFOLLOWEDTHEBUDDHASDEATH..14$CHAPTERVI.HISTORYOFTHESCHOOLSOFBUDDHISMlSlxiiCONTENTS.CHAPTER VII.THEEARLYHISTORYOFBOD-YUL(TIBET), . . . 2O"CHAPTERVIII.THEEARLYHISTORYOFLI-YUL(KHOTEN). ...230APPENDIX.I.EXTRACTS FROMBHAGAVATI XV. ON THEINTERCOURSEBETWEENMAHAViRA(i.e.,NIGANTHANATAPDTTA)ANDGOSALAMANKHALIPUTTA,BYDR.ERNSTLEUMANN .249II. THEDOCTRINESOFTHESIXHERETICALTEACHERS,ACCORDING TO TWOCHINESEVERSIONS OF THKSAMANA-PHALASUTRA,BYBUNYIUNANJIO,ESQ2GENERALINDEXINDEX OFTIBETANWORDS WHICHOCCUR IN THISVOLUME,26lWITHTHEIRSANSKRITEQUIVALENTS . ..270THE LIFE OF THEBUDDHA.CHAPTEE I.HISTORY OF THE WORLD FROM THE TIME OF ITS RENOVATION TO THE REIGN OFQUDDHODANA,FATHER OF THEBUDDHA.THEfollowing historyof the worlds renovation and oftheoriginof castes is taken from the fifth volume oftheDulva,fol.155-166.It also occurs in the thirdvolumeof the samework,fol.421-430,but several interesting passagesare thereomitted,althoughthe rest ofthe text isexactlythe same as that of vol. v. In thethird volume it isMaudgalyayanawho,at the Buddhasrequest,tells to theQakyasthestoryof the worlds regeneration,and of the ancientpeopleswho inhabited it.TheBuddhafearedthatif hehimselftoldthestorythe tir-thikaswouldaccusehimofundulyextollinghisownclan(D.iii.42Ob).Inthe fifthvolumethestoryis toldto thebhikshusbytheBuddha,toteachthemhowsin firstmadeitsappearanceintheworld."Atthetimewhentheworld wasdestroyed,manyofits inhabitantswere bornin theregionof theA^bhasvaradevas,andtheretheyhadetherealbodies,freefromeveryimpurity;theirfacultieswereunimpaired,theywereperfect in all theirprincipalandsecondary parts,ofgoodlyappearanceandof apleasingcolour.LightproceededfromA2 THELIFEOFTHEBUDDHA.theirpersons; theymovedthrough spaceand fedonjoy,andtheylivedinthis statetogreatagesforalongperiod.Inthemeanwhilethisgreatearthwasmingledupwiththewatersandwiththemightydeep.Then on the faceofthegreatearth,ofthewaterandoftheoceanthatweremingledtogether,thereblewawind,1whichsolidifiedandconcentratedtherich surface(lit.thecream);as whenthewindblowingover the surface of boiled milk which iscooling,solidifies and concentrates thecream,so likewisedidthiswindblowingover the surface of theearth,thewater andthe oceanwhichwere mixedtogether, solidifyandcoagulateit.Thisrime(lit.essence oftheearth,prithivirasa)was ofexquisitecolour,of delicioustaste,ofdelightful (f. 156^fragrance,in colour likeuntobutter,its taste like that ofuncookedhoney.Atthisperiodwhentheworldwasformed,some ofthebeingsintheregionof theAbhasvara devas had accomplishedtheir allottedtime,themerit of theirgoodworksbeing exhausted;sothey departedthatlifeand became men,butwithattributes similarto thosetheypreviouslyhad.2Atthatperiodtherewas neither sun nor moon in theworld;there werenostars intheworld,neitherwastherenightorday,minutes, seconds,or fractions of seconds;there were nomonths,halfmonths,noperiodsoftime,noyears: neitherweretheremalesorfemales;therewereonlyanimatedbeings.Thenithappenedthat abeingof aninquisitivenaturetastedthe rime with thetipof hisfinger,and thus heconceivedaliking(f. I57a)forit,andhecommencedeatingpiecesof it as food.3Otherbeingssawthisbeing tastingthe rime[so they1Cf. Gen. i.2,and Ps. xxxiii.6,3In Scandinavianmythologythe"AndtheSpiritof God moveduponrenovated human race is fed ontheface of the water." See B. H. dew. So likewise the cow Audh-Hodgson,Essays,i.p. 43,andp. 55,umblalivedonsalt thatcame fromnote3.the rimeproduced bythe ice-cold2Thefirstbeingsweredevas,in streams. SeeAnderson,NorseMy-theVedicsenseof"brightones/thol., p. 194.ORIGINOFTHEDIVISIONSOFTIME.3followedhisexample],andcommencedeatingpiecesof itas food.Fromthesebeingseatingtherimeas food their bodiesbecame coarse andgross theylost theirbrilliancyandtheirgoodlyappearance,anddarkness wasuponthe faceofthe earth.For these reasons the sun and moon were created;stars also(f. I57b)came intoexistence,as didnightandday,minutes, seconds,fractions ofseconds,months andhalfmonths,divisionsof timeandyears.Thebeingsfeedingonthisrimelivedtogreatagesforalongspaceoftime.Thecomplexionof thosewhoatebutlittle of this foodwasclear,wrhereasthat ofthosewho ate much of it wasdark. Then those whosecomplexionwas clear said totheothers,"Why,I have a finecomplexion,whereasyouare dark!"and thus were established distinctions.Theywhosecomplexionwas clear wereproudofit,andbecamesinfulandiniquitous,andthentherimevanished.(f. 15 8a.)Whentherimehadvanishedfromthesebeings,thereappearedafattysubstance(prithMparvataJca)ofexquisitecolour andsavour,of deliciousfragrance,incolouras adongkaflower,in flavourlikeuncookedhoney;andtheytookthis as theirfood,andtheylived togreatagesforalongwhile.[This fattysubstancevanished after awhile,for thesamereason as hadbroughtabout thedisappearanceoftherime.]Whenthefattysubstancehadvanished frommankind,thereappearedbunches of reeds(vanalata)ofexquisitecolour andsavour,of deliciousfragrance,in colour likeakadambukaflower(f. 159"),in flavour like uncookedhoney.Thentheytookthis as theirfood,andonittheylivedtogreatagesforalongwhile.[Thisfood also vanished after awhile,for the samereasonsasabove.](f.159b.)Whenthebunchesofreedshadvanishedfrommankind,thereappearedaspontaneouslygrowingrice,not4THELIFEOFTHEBUDDHA.coarse,withoutpellicule,clean,fourfingersinlength.Therewasneveranylackof it;for if it wascutdownintheevening,it wasgrownupagainin themorning;if itwascutdowninthemorning,itwasgrownereevening;what was cut downgrew upafresh,so that it was notmissed.Thentheytookthis as theirfood,and on ittheylivedtogreatagesfor alongtime.Fromeatingthis rice their differentorganswere developed;some had those of males and others those offemales. Thentheysaweachother,andconceivedloveforeachother, and,burningwithlust,theycame to commitfornication.Otherbeings (f.i6oa)saw whattheyweredoing,sotheythrew at themearth, stones,gravel, pebbles,andpotsherds,sayinguntothem,"Thou doestwrongly! thoudoest thatwhich iswrong!"But those who had actedwrongly,whohaddone thatwhichwaswrong,exclaimed,"Whydoyouthusinsultus?"Asnowadayswhen a man takes unto himself awife,theysprinkleher over withdust,perfumes,flowers,andparchedrice,with cries of"Goodluck,sister!" so thosebeings, seeingthe wickedness of those otherBeings,sprinkledthem withearth,threw at them stones andgravel, pebblesandpotsherds, cryingafterthat,"Thoudoestwrongly! thoudoestthatwhich is notright!" Buttheywhohaddonewrong,who had done thatwhichwaswrong,exclaimed,"Whydoyouthusinsultus ?"And thus it was that what wasformerlyconsideredunlawful has become lawfulnowadays;what was nottoleratedinformertimeshasbecome toleratednowadays;what was looked down(f.i6ob)on in formerdayshasbecomepraiseworthynow.Now,whentheyhad donewrong one, two,three,evenuntosevendays,these sinfulbeingsweresopossessedbythewaysof wickedness thattheycommencedbuildinghouses."Here," theysaid,"wemaydo what is notORIGINOFPROPERTY.5allowed;"and from thisexpression originatedtheword"house."1Now this is the firstappearancein the world ofdivisionsbyhouses,and this(division)is lawful or notlawfulaccordingto thekingsdecision,andheis thelordofthelaw.If thesebeingswanted rice to eatintheeveningorinthemorning,theywouldgoandgetwhatwasrequisite;but ithappenedthat onebeingwhowas of an indolentdispositiontook at one timeenoughrice foreveningandmorning.Now anotherbeingsaid tohim,"Come,let usgofor rice." Then he answeredhim,"Look afteryourownrice;I have takenenoughat one time to last memorningandevening" (f.i6ia).Thentheotherthought,"Good,capital!I will takeenoughrice fortwo, three,sevendays;"andhedidaccordingly.Then ithappenedthat some one said to thisperson,"Come,let usgofor rice;"butheansweredhim,"Lookafteryourown rice;I havetakenenoughat onetime tolastmetwo,three,sevendays.""Good, capital!"thoughttheother,"I will takeenoughrice for afortnight,for amonth;"and he didaccordingly.Andbecause thesebeingstooktolayingupprovisionsof thisspontaneouslygrowingrice,it becamecoarse;ahuskenvelopedthegrain,andwhen it hadbeencutdownit "Tew notupagain,butremainedas it hadbeenleft.Thenthesebeings(f.i6ib)assembledtogetherinsorrow,grief,andlamentation,andsaid,"Sirs,formerlywe hadetherealbodies,free fromevery impurity,with facultiesunimpaired,&c.,&c2Let us nowdrawlines ofdemarcationand establishboundariesbetweeneachones1Khyimisprobablyderivedfrom of other words inTibetan,wasnothyims-pa,"toencircle,"in accord-used withthissignificationuntilafterance with thissupposition,which the introductionof Buddhism intoderivestheSanskrit griha,"house,"Tibet.fromgrah,"toembrace,tocontain."2HerefollowsarecapitulationofThis leads us tosupposethat the alltheprecedinghistory,wordlchyim)like averylargeclass6 THELIFE OFTHEBUDDHA.property."Sotheydrewlines ofdemarcationandsetupbounds"This is thine this is mine"(theysaid).Now,this is the firstappearancein the world of asystemofboundarylines,and this(boundary)isrightornotrightaccordingto thekingsdecision,and he is thelord ofthelaw.After this ithappenedthatonepersontook anothersrice without hisconsent,as if it was hisown,andwhenotherpersonssawhim,theysaid tohim,"Whydoyoutaketherice of anotherwithout hisconsent,as if it wasyourown? Youmust not do thisagain."Buthewentasecond and a thirdtime,and took the rice of anotherwithouthisconsent,as if itwashis own. Whentheotherpersonssawthis(f.i63b) theysaid tohim,"Whydoyouthus take the rice of another without hisconsent,asthoughit wasyourown?"Sotheylaidholdof himandledhiminto theirmidst."Sirs,"theysaid,"thispersonhasbeenguiltyoftakingtherice of anotherwithout hisconsent,asthoughit washis own." Thentheysaid untohim,"Whyhaveyoutaken the rice of anotherwithout hisconsent,asthoughit wasyourown?Go,anddowrongno more." Buthewho had stolen said tothem,"Sirs,I have been.badlytreated in that I have been laid hold ofbythesepersons on account of some rice andbroughtinto thisassembly."Thentheysaid to thosewho hadbroughthimthither,andwhohadspokenabouttherice,"Whydidyou bringthis manhere towhomyouhadspokenabout the rice?Inbringinghimhere into our midstyouhavedonehimawrong; go,and do not soagain" (f.i64a).Thentheythought,"Letus,in view of what hasjust happened,assembletogether,and choose from out our midst thosewho are thefinest-looking,thelargest,thehandsomest,thestrongest,and let us makethemlords overourfields,andtheyshallpunishthose of uswhodowhat ispunishable,andtheyshallrecompensethose of uswhodowhatORIGINOFTHEKSHATRIYA CASTE.7ispraiseworthy,andfromtheproduceof ourfields andofthefruitswegatherwewillgivethemaportion."Sotheygathered together[anddid astheyhaddecidedupon],andtheymade him lord over their fields withthesewords:"Henceforththou shaltpunishthoseof uswhodeservepunishment,andthoushaltrecompensethoseof us who deserverecompense,and we willgivethee aportionof theproduceof our fields(f. 164?)and of thefruitswegather."Fromhisreceivingthehomagesofmanyhewascalled"Honouredbymany,orMahasammata;"and as he waslordoverthe fields andkeptthemfromharm,hereceivedthenameof"Protectorof thefields,"orKshatriya;andashewasarighteousmanandwise,arid onewhobroughthappinesstomankindwiththelaw, hewascalled"King,"orRaja.Somebeingswho wereafflictedwithdiseases,ulcera-tions,pains,andmisery,left theirvillagesfor the wilds;theymadethemselveshutswithboughsandleaves,andtheydwelt therein.Eacheveningwhenthey (f.i65b)wantedfood, theywouldgointo thevillagestogatheralms,and in themorningwhentheyrequiredfoodtheywould dolikewise;andthepeople gaveto them withwillinghearts,fortheythought,"These learnedmen areafflictedbydisease,liberations[therest as abovedownto],morningandeveningtheycomeinto thevillagetobegalms."Then ithappenedthat somepersonsnothavingbeenableto findperfectioninmeditationandperfectseclusion,wenttoacertainplace,wherethey madehutswithboughsand leaves. "Here," theysaid,"we willcomposemantras,wewillcompilethe vedas."Andtheydid astheyhadsaid.Nowsomeothers of theirnumbernothavingbeenablto(f.i65b)findperfectionin eithermeditationandperfectseclusion,or incomposingmantrasandincompilingthevedas,leftthe wildsandwentbackto theirvillages.8 THELIFEOFTHEBUDDHA."Here," theysaid,"we will distribute alms and dogoodworks. All thosewho come and sit down at ourboardshall have allthey maywish,either food or drink/And sotheygavealms[anddid astheyhad saidtheywoulddo].Those who lived"away"fromvillageswere called"detachedminds,"orBrahmans,and from the fact that(some)werenotgiventocontemplation,butdidread,theywerecalled"readers"orPathaka. Thosewholivedawayfromthe forestsandinvillageswerecalled"Villagers."Somebeings (f.i66a) applyingthemselves to differenthandicraftsandoccupationsintheir homes, made"differentkinds" ofthings (which theydidsell),andtheyweretherefore called"merchants,"orVaisyas.1Thuswerecreatedintheworldthesethreecastes. Therewasalso afourthonecreated,thatoftheQramanas.Members ofkshatriyafamilies cut off their hair andbeard,andputtingon saffron-colouredgowns, theylefttheir homes for a homelessstate,andcompletelyretiredfromtheworld(pravradjitd);andto themthekshatriyaspokewithrespect; theyarose in theirpresenceandbowedreverentiallyto them. Thebrahmansandvaisyas[treatedthemwithlikerespect].Members of(f.i66b)brahman andvaisyafamiliescutoff their hair andbeard,andputtingonsaffron-colouredgowns, theyleft their homes for a homelessstate,andcompletelyretired from theworld;and to them thekshatriyas spokewithrespect;theyarose in theirpresence and bowedreverentiallyto them. Thebrahmansandvaisyas [treatedthemwithlikerespect].Then it was that when apersonfirst took rice fromanother,as if it had been hisown,bythistransgressionstealingfirst showed itself in theworld,in which therehad been no trace of it until then.Bythisact,by1Rjeu-rigs.Both Csoma and ourtext,vaisyais derived fromvis,Jaschke derive thisword fromrje-vi=so-so,"different(kindsof60, "lord,"whereas it isevidently things"),derivedfromrje-ba,"to barter." InSUCCESSORS OFMAHASAMMATA.9stealing,sinnowexists in theworld,in which there wasnotrace of it inthe firstplace.Thehistoryof thesucceedingevents is takenfromthethirdvolumeoftheDulva,fol.420*etseq.KingMahasammatas sonwasEokha(Odmdjcs),whoseson wasKalyana (Dge-l>a),wThose son wasVarakalyana(Dge-mtclwg),whose son wasUtposhadha(Gso-sbyong-hphags) (f. 430*).FromKing Utposhadhas head wasborna son whose name was Mandhatar(Nga-lasmi) (f.43Ob).Thesesixkingsare called the six incommensur-ables,forexceedinglongweretheirlives.FromatumouronKingMandhatarsrightshoulder(?)was born a son whose name was Kara(Mdjes-pa\andgreatwere hismagical powers.He ruled overthe fourcontinents. Fromhis left shoulderwasbornasonwhosenamewasUpakaru(Nye-mdjes-pa\andheruledoverthreecontinents(f. 431).Fromafleshyexcrescenceon his left foot was born asonwhose name was Karumant(Mdjes-ldari).Heruledovertwocontinents(f. 43ib).From this onesrightfootwasborn asonwhosenamewasUpakarumant(Nye-mdjes-ldan),andheruledoveronecontinent.[Thenfollowed alongsuccession ofkings,whose descendantsruledinVaranasi(f.432b),inKamapala (? do.),inHastipura,inTakshagila,inKanyakubdja,&c.;but astheyarenotimmediatelyconnectedwiththeQakyas,it isuseless to lose timewiththem.](F. 43 3b)Mahesvarasena(Dbang-pTiyug tcJien-poi sde)of Varanasi hadmanydescendants,whoreignedinKuginagaraandalso in Potala(Gfru-hdjin);one of thesewasKingKarnika(Itna-ba-chaii),who had twosons,Gautama andBaradvadja (f. 43 5a) ;the former was avirtuousman,whereas the latterwaswicked.Gautama,thoughtheelder,beggedhis father to allow him tobecomearecluse,for he dreaded theresponsibilityof asovereignruler.Havingobtained thenecessaryconsent,io THELIFEOFTHEBUDDHA.he became thediscipleof a rishi called Krichnavarna(Mdog-nag).Afterawhile,KingKarnikadied,andBar-advadjabecameking (f. 436a).Followinghis mastersadvice,Gautama built a hutwithin theprecinctsofPotala,and there he dwelt. Ithappenedoncethat a courtesan of Potala called Bhadrawas killedbyhercraftylover near the recluses hut1(f. 437a),into which the murderer threw hisbloodysword.Thepeopleof the townfindingthe murderedwomanandthe sword in the hermitshut,thoughthimthemurderer,andhewascondemnedto death. Hewasmarchedthroughthecitywith a wreath ofkarapira (sic)flowersaround his neck and dressed inrags;thentheytookhim outside the southerngateandimpaledhim(f.437").Whileyetalive,hismaster,the rishi Krichnavarnasawhim,andquestionedhim as to hisguilt."If Iaminnocent,"Gautamareplied,"may youfrom black becomegolden-coloured!"andstraightwaytherishibecamegolden-coloured,andwasfromthattimeknownas Kana-kavarna(?Gser-gyi-mdog).Gautama also told the rishithat he wasgreatlyworried at thethought thajthethrone of Potala would becomevacant,for his brotherhad no children(f. 438b);so the rishi caused agreatrain to fall onGautama,and amightywind to arisewhich soothed hispainsand revived hissenses,andtwodropsofsemenmingledwithblood fell fromhim.After a little while these twodropsbecameeggs,andthe heat of therisingsun caused them toopen,andfrom out them came twochildren,who went into asugar-caneplantationnearby.Theheatofthesunwentonincreasing,so that the rishi Gautama driedupanddied.Nowtherishi Kanakavarnaperceivedthatthese children must be Gautamas,so he took them home with1SeeDulva,iii. f. i ctseo^.ORIGINOFTHEIKSHVAKUFAMILY.11him andprovidedfor them.Havingbeen born as thesunarose,andhavingbeenbroughtforthbyitsrays,theywere called"of the sunfamily"orSuryavansa.Theywere, moreover,calledGautama,beingthe childrenofGautama,andastheywere"bornfromhisloins,"theywere,in thethirdplace,calledAngirasas (Yan-lagskyes).Havingbeenfoundina"sugar-caneplantation,"they werecalledIkshvaku(Bu-ramshing-pa) (f. 439).Baradvadjadiedwithoutissue,and the ministers consulted the rishi to know if Gautama had left children(f.439b).He toldthemthestrangestory,andtheytookthe children and made the elder oneking.Hedied,however,withoutissue,and theyoungerbecamekingunder the name of Ikshvaku. One hundred of his descendantsreignedinPotala,thelast af which was IkshvakuVirudhaka(Hphags-sltycs-po) (f. 440).He had foursons,Ulkamukha(Skar-mdah gdong),Ivarakarna(Lag rna), Hastinajaka (Glany-potchehdul),andNupura (Rkang-gdub-chati).Hemarried, however,a secondtime,on condition that if his wife bore ason,heshouldbeking.Afterawhile she had a son whose name wasRajya-nanda(?) (Rgyal-sriddgak)1(f.44ib).When this last child hadgrown up,KingVirudhaka,ontherepresentationof his wifesfather,wasobligedtodeclare hisyoungestson his successor and to exile hisfourothersons.Theprincessetout,accompanied bytheir sisters andagreatmanypeople. Theytravelled toward the Himalayamountains,andcomingto thehermitageof the rishiKapila,on the bank of theBhagirathi (Skal-ldan shingrta), theybuilt huts ofleaves,andfedontheproduceoftheirhunting (f. 443).1SpenceHardy,Man. ofBudh.,shada and Visakha in Schiefnersp. 133,calls thisprince Janta,so Tib.Tales, p. 128,where mentionalsoBeal,RomanticLegend, p.20. is made of aprincecalledRajya-Cf.Bigandet, Leg.of the Burmese bhinanda. Seealso Tumours Ma-Buddha, 3dedition,p.u. Cf. thehawanso,p.xxxv.firstpartof thestoryof Mahau-12 THELIFEOFTHEBUDDHA.Followingthe rishisadvice,theytook as their wivessisterswho were not of the same motherasthemselves,andinthiswaytheyhadmanychildren.1Therishishowedthem where to build atown,andhemarked it outwithgoldensand mixed withwater,andtheybuilt itaccordingto his directions(f. 444).TherishiKapila having giventhe soil(vastii)of theplace,theycalled the town "the soil ofKapila"orKapila-vastu.Whentheyhad becomeverynumerous,adevapointedoutanotherspot,onwhichtheybuilt atown,whichtheycalled"shownbyadeva"orDevadaha.2Theymade a law in ageneral assemblyof the clanthattheyshouldonlymarryonewife,andthat she mustbeof theirownclan(f. 444b).KingVirudhakathoughtonedayof hiscomelysons,soheaskedhis courtierswhathadbecomeofthem;thentheytoldhimtheiradventures."Thedaringyoungmen!thedaringyoungmen!" heexclaimed;andfromthistheybecameknownas"Qakyas"(f. 444b).KingVirudhakadied,and hisyoungestsonsucceededhim(f. 445);butdyingwithoutissue,Ulkamukhabecamekingof Potala;buthealsoleftnoissue, andwassucceededbyKarakarna,andhebyHastinajaka.Neither of theseleftchildren,soJSTupurabecameking.His son was Vasishta(Gnas-hjog),and hissuccessors,55,000innumber,reignedinKapilavastu.The last ofthesewasDhanvadurga(? Gfdju-brtan),whohadtwosons,1All thislegendof Ikshvaku rabuddha. AlsoSpence Hardy,Virudhakas children is to befound loc.cit.,p. 140. Bigandet, op. cit.,also in Dulva xi. fol.292betscq., p. 12, givesa differentaccount;healthoughabridged.callsthe townKaulya.Butp. 13,2This is thetown known in the hespeaksalso of the town of De-Southern tradition as Koli.Beal,waha near a lake"somewhat dis-RomanticLegend, p. 23,calls it tant from thecity"(ofKapila-Devadaho,andFoucaux, Rgya- vastu).SeealsoBigandetsnote,p.tcherrol-pa, p. 83,"Devadarcita?"34,andRhysDavids,Buddh. BirthSeeRhysDavids, Buddhism, p. 52,Stories, p. 65,where the town iswhereDevadahaoccurs asthename also called Devadaha.of theRajaofKoli,fatherofSup-SINHAHANUSDESCENDANTS.13Sinhahanu(Seng-geJigram)and Sinhanada(Seng-geisgra)(f.445a).Sinhahanuhad foursons,Quddhodana(Zas-gtsang),Quklodana(.Zas-d&ar), Dronodana(Bre-losas),andAmritodana(Ts ad-medzas).Hehadalso fourdaughters,Quddha(Gtsang-ma),Qukla(Dkar-mo), Drona(Bre-lo-ma),andAmrita(Tsad-medma).Quddhodanahad twosons,"theBlessedOne"andtheayuchmatNanda1(Dgali-lo).Quklodanahadtwosons,theayuchmatDjina (?Egyal)andtheQakyarajaBhadra(orBhallika,Bzang-ldan).Dronodanahadtwosons,Mahanaman(Mmg-tchen)andtheayuchmatAniruddha(Ma-hgags-pa).Amritodanahadtwosons,theayuchmatAnanda(Kun-dgah-bo)andDevadatta2(Lhas-sbyiri).Cuddhas son wasSuprabuddha (or Suprabodha,Legs-parrab-sad).^uklas son(ordaughter)wasMallika(Phreng-la-chari).Dronas sonwasSulabha(?Bzang-len}.Amritas sonwasKalyanavardana3(?Dge-hplieT).The Blessed Ones son was Eahula(Sgra-gchan zin)(^445b).1Heis alsocalled Sundaranandatexts. Cf.Beal,loc.tit.,p. 64.or "Nanda the fair"(Mdjes dyali-2AccordingtoSpence Hardy,60).SeeFoucaux, Rgya-tcherrol-Manual, p. 326,Devadattawas sonpa,translation, p. 137;accordingofSuprabuddha,hismotherbeingatoFausboll, Dhammapada, p. 313,sister of Cuddhodana;Amrita ac-andRhysDavids,Buddhism, p. 52, cordingtoRhysDavids,loc.cit.,there were three sons of Cuddho-p. 52.Thesimilarityof the twodana,twobyMaya(or Prajapati),nameshasoccasionedthe confusion.Nanda andRupanandaand Sid- HuenThsang,B. vi.p. 301, saysdhartha.Rupanandawasthesame thathewassonofDronodana.asSundarananda,Ithink,and these3AccordingtoBeal,loc.cit., p. 64,namesaremostlikelydifferentones Amritachittras(orAmritas)sonforNanda,forhe is theonlyonebywasTishya,which would be Od-thisname(atleast amongtheCakyaIdanorSkar-rgyalinTibetan,princes),who is mentionedin theCHAPTEE II.FKOMTHEREIGNOFCUDDHODANAUNTILTHECOMMENCEMENTOFTHEBUDDHAS MINISTRY.(Dulvaiii. f.446a.)DURINGKingSinhahanusreignthecountryofKapilavastu enjoyed peaceandprosperity,asdidalsothecountryofDevadaha,overwhichSuprabuddhawasreigning.This lattermarriedawomanbythenameofLumbini,1who wasexceedinglyfair;and in hercompany hewasinthehabitofvisitingabeautifulgrovenearthecity,whichbelongedto awealthycitizen.Thequeentook such afancyto theplace,that shebeggedthekingtogiveit to her. Hetold herhewasnot able to doso;buthehadheronemademorebeautifulstill,andit wascalledLumbinisgrove(f.447a).After a while Lumbinibroughtforth a child of suchextraordinaryandsupernatural beautythattheycalledherMaya.2Sometime after a seconddaughterwasborn,andshetheycalledMaharnaya. Suprabuddhaofferedthehands of hisdaughtersto Sirihahanufor his sonQuddho-dana(f. 448a).He tookMahamaya,for it hadbeenpredicted thatshewouldbearasonwithallthecharacteristics1RhysDavids, Buddh.,p. 52,order of female mendicants. ShesaysthatSuprabuddhas wife was is calledbythisname,Dulva iii.Amrita,and Beal, Romantic Legend,f.368, note,and wherever she isp. 42,note,has"the Lumbinimentioned,after she hadbecomeagardenwassocalled afterthenamebhikshuni,as in Dulva x. and xi.of the wifeof thechief ministerof It is remarkable thatourtextdoesSuprabuddha."SeealsoBigandet,not mentionMahamayas deathop.cit., p. 13.sevendaysafter the birth of Sid-2MayaisbetterknownasMaha- dhartha.AccordingtoBigandet,pradjapatiGautami,the foster- loc.cit., p. 14and27,theBuddhasmother of theBuddha,the mother mother was calledMaya,and herofNanda,and the head of the sisterPradjapati.MAHAMAYA SDREAMS.15of a chakravartin monarch;but he wasobliged,for thetimebeing,to refuse the eldersister,on account of the^akyalawallowingamanonlyonewife.At that time the hillmen of thePandavatribe(Skya-lseng-Jcyi-bu)wereraidingtheQakyacountry(f. 449a),andthepeople beggedthekingtosend his sonQuddhodanato subdue them. Thekingconsented,and theyoungprince vanquishedthem. Sinhahanurequestedthat,as arecompense,theywould allow his sonto havetwowives.Thepeopleallowed him thisprivilege,andQuddhodanamarriedMaya.AfterawhileSinhahanudied,andQuddhodanareignedin hisstead;and he knewMahamayahiswife;butsheborehimnochildren(f. 449b).NowthefutureBuddhawasintheTushitaheaven, andknowingthat his time hadcome,he made the fivepreliminaryexaminations 1 of theproperfamily (inwhichto beborn),2 of thecountry, 3of thetime,4of therace,5of thewoman;andhavingdecidedthatMahamaytiwas therightmother,in themidnightwatchheenteredherwombundertheappearanceof anelephant1(f. 452a).Then thequeenhad four dreams.(i)She saw a six-tusked whiteelephantenter herwomb;(2)she movedinspaceabove;(3)she ascended agreat rockymountain; (4)agreatmultitudeboweddownto her.Thesoothsayers predictedthatshe wouldbringforth asonwith thethirty-two signsof thegreatman."If hestaysathome,hewillbecomeauniversalmonarch;butifheshaveshis hair andbeard, and,puttingon anorange-colouredrobe,leaves his homefor a homeless state andrenounces theworld,hewillbecomeaTathagata,arhat,aperfectlyenlightenedBuddha."Whilevisitingthe Lumbinigarden (f.45 ;b)thepains1The dream of thequeenhas LalitaVistara,p. 63,doesnotagreeevidentlyoccasioned thelegendof with the Southern version^aswelltheBodhisattvas incarnationunder as our text. See alsoBigandet,the form of anelephant.Cf. onp.28,andRhysDavids,Buddh.thispointandonthequeensdreams BirthStories, p. 63.SpenceHardy,Manual,p. 144.The1 6 THELIFEOFTHEBUDDHA.of childbirth cameuponher,and she seized hold of awide-spreadingagokatree. ThenQataketu(Indra)causedaviolentrain to fall andawind toblow,whichdispersedallthecrowd(ofherattendants). Assumingtheappearanceof an oldwoman,he wentto receive thenew-bornchildinhislap.TheBodhisattva,however,orderedhimback,andthentooksevenstepsin the direction of eachof the cardinalpoints.Lookingto the east hesaid,"I willreachthehighestnirvana."Tothesouth,"I will bethe first of all creatures."Tothewest,"Thiswillbemylast birth."Tothenorth,"I will cross the oceanof existence !"l(f. 453).Inaccordancewithwhathappensatthebirth ofeveryBuddha,therefell on his head a stream of cold waterand one ofwarm,which washedhim,and at thespotwherehehadbeenborn thereappearedaspringinwhichhis motherbathed.Atthe same time as the Buddha was bornasonwasborntoBingAranemiBrahmadattaofQravasti;fromthewholecountrybeingilluminated at the time ofhisbirthhewascalledPrasenadjit2(f. 458b).InKajagriha,KingMahapadmahadasonborntohim,who, beingthe son of(queen)Birnbi,andbeingalsobrilliantas therisingsunof theworld,was calledBim-bisara.3ThekingofKaugambi, Qatanika(Dmag-lrgya-la),hadasonborntohimat the sametime,andastheworldwas1Cf. the LalitaVistara, chap."theexpert," QrenikaorCrenya,onvii.p. 89,wherehe takes seven accountof his adroitnessin all arts,stepsin the directionof theeast,See Dulva i. f.5.It is also saidand seven toward the west. Also that he was calledVimbasara,be-Bio-aiidet, p. 37;andRhysDavids,causeathis birththeworldwaslitopat., p. 67;HuenThsang,B. vi.upaswhen the disk(vimba)of thep. 323;and Fah Hian(Beals sunappears.SeeFoucaux,Lai.trans.), p. 85etseq.Vist.,p. 229,note2;andDulvaxi.2Cf. Dulvaxi. f.99a. f.99-3He received the surname ofTHEPRINCESNAMES.17illuminated at his birth as with thesun,he was calledUdayana.1AtUdjayanitherewasbornasontoKing Anantanemi(Mu-khyud mtlmli-yas),and fromthe fact that theworldwasilluminatedas ifbyalampatthetime of hisbirth,hewascalledPradyota(Rab-snang)2(f. 459a).Onthe samedayas that onwhich the futureBuddhawasbornmanyblessingsof different kindsweregrantedhisfather,so the child was called Sarvarthasiddha(Allfulfilled, Thams-clmd-grul-pa) (f. 46oa).Itwas the habit of theQakyasto make all new-bornchildren bowdownat thefeet of a statue of theyakshaQakyavardana(Qdkya-hpJielorspel) ;so thekingtooktheyoungchildtothetemple,buttheyakshaboweddownathis feet3(f. 46ob).Onthewaytothetempleeveryonewasstruckwiththeinfants boldappearance,so he received thesecondnameof"Themightyoneof theQakyasorQakyamuni;"andwhenthekingsaw theyakshabowat thechilds feetheexclaimed,"He is thegodofgods1"andthechildwastherefore calledDevatideva4(f. 46ia).Nowatthattime therelivedon the Sarvadhara(Kun-1Inthetexts of theBkah-hygurvi.,fol.137 ;ch.vii.,fol.139 ;ch.where his name occurs heis calledviii.,fol.147 ;ch.ix.,fol.151;ch.Udayana, Rajaof Vadsala. Seex.,fol.154;ch.xi.,fol.156;ch.Mdoxvii. f.339,andDulvaxi. f.99.xii.,fol.158;ch.xiii.,fol. 162;2He was afterwardssurnamed ch.xiv.,fol.163 ;ch.xv.,fol.165 ;"the cruel"Tchanda. Theinstruc- ch.xvi.,fol.173;ch.xvii.,fol. 178;tivelegendsconcerninghimgivench.xviii.,fol.183;ch. xix. fol.185;inDulvaxi.havebeentranslatedbych.xx.,fol.194-210. See,for an-Schiefner in his"Mahakatyayanaotherexplanationofthename,RhysundKonigTshanda-Pradjota,"St.Davids,Buddhism,p. 27.Welearn,Petersburg, 1875,in4to.As themoreover,that on the samedayonSt.Petersburgedition of theBkah- which the Buddha was born werehgyurdiffersfromthatofParisand also bornYa^odhara,Tchandaka,London(IndiaOffice),thefollowing Kaludayi,thehorseKanthaka,&c.concordancemaybeof use to those SeeBigandet, p. 39; RhysDavids,whomaydesire toconsulttheorigi-BuddhistBirthStories, p.68;La-naloftheselegends.In the Paris lita Vistara(Foucauxstrans.),p.96,and Londonedition,Schiefners ch. &c. SeealsoDulvavi. f.93etseq.i. commences onfol.99ofDulvaxi.;3Cf. LalitaVistara, chap.viii.;ch.ii.,fol. 106;ch.iii.,fol. 114 ;ch. andBeal, op.tit.,p. 52.iv.,fol.118;ch.v.,fol.128;ch.4Cf. HuenThsang,B. vi.p. 321.B1 8 THELIFEOFTHEBUDDHA.hdsin)mountain1a rislii calledAklega(Kun-mongs-med=Asita),amightyseer,and with himwasNalada(Mis-byiri),hisnephew.These two came to see the child(f.464b),andAsitatookhimin hisarms,andaskedwhathadbeenprophesiedabout him. Hepredictedthathewouldleavehis homeattwenty-nine,thathewouldbeanasceticfor sixyears,andthatthenhewouldfindthedrinkofthecessation ofdeath(amrita).Shortlyafter,feelinghis endapproaching (f. 467^,hebeggedNaladato enter the orderof theyoungCakyaassoonasheshouldhavefoundthetruth,andthenhedied.Nalada went to Varanasi,where he entered into acompanyof fivehundredmantra-studyingbrahmans;andas he was of thefamilyofKatya,he became knownasKatyayana (f. 467b).Lateron,havingbeenconvertedbytheBuddha,hewascalled"thegreatmemberofKatyasfamily,"orMahakatyayana.2WhiletheBodhisattvawasstill inhis nursesarms,shewantedtogivehimagoldenbowlinwhichwasriceandmeat,butshewasunabletomove it fromitsplace.Shecalledtheking,theministers,all the townspeople;buttheywere all unable to move it. Neither could fivehundredelephants;but theBodhisattvatookhold.of the1Schiefner, Mem.delAcad.deSt. callsNaraka(p. 151). Bigandet, p.Peters.,xxii. No.7, p. I,alsoDulva42,callshimNalaka.Rhys Davids,xi. f.99,calls the mountain Kish- Buddh. BirthStories, p. 69, agreeskindha. TheLalitaVistara, chap,withSpence Hardyinsayingthatvii.p. 103,does not mention the Asitahad been asamapattiof thename of the mountain;nor doesking.He also calls thenephewBeal,loc.cit., p. 56.In the LalitaNalaka,p. 71.Vistara,loc.cit.,the rishi is called2Withthis, however,RhysAsita(or Kala, Nay-po),whichDavids,loc. cit.,p. 71,andBigan-agreeswiththe namegivenhimindet, p. 44,do notagree. Theysaythe Southernlegend,Kaladevalo. that Nalaka became adiscipleofSchiefner,loc.cit.,calls thenephewthe Buddhashortlyafter his en-Narada,as doesBeal, p. 39.Thelightenment ;that he then wentTibetanMis-byin,"given by aman,"back to theHimalayas,reachedis inSanskrit,Narada or Nara-arhatship,and died after sevendatta. SeeFoucaux, Rgya-tchermonths. Cf. with thepresentver-rol-pa, p.lii.AccordingtoSpencesionDulva xi.99^etscq.,whereweHardy,Manual,p. 149,Kaladewala find anotherepitomeof the Bud-( Asita)hadbeenchief counsellorof dhasearly life, substantiallytheKingSinhahanu. Thenephewhe sameasthatofourtext.THEPRINCE SEDUCATION.19bowlwith onefingerandpulledit out. Onaccount ofthisexploithewascalled"Asmightyas a thousand elephants"(f. 468).Togetherwith fivehundredQakyachildrenhewenttobetaughthislettersbyKaucika(? Sprin-lu go-tcha Vic^va-mitra),buthekneweverythinghecouldteach(f. ^6cf)}After thathisuncleSulabhataughthimhowtomanageelephants,andSahadeva(Lhar-bchas) taughthimarchery(f.469b).Whenhewasyet hardly grown up,the Licchavis ofVaisaliofferedhimanelephantofexceptionalbeauty,forthey hadheardthathewouldbeachakravartinmonarch.Sohavingcovered it withjewels,theyled it toKapila-vastu,butwhen they were near thetown,Devadatta noticedit, and,filled withenvy,he killed it with a blow of hisfist(f. 470).Nandacomingthatway,saw the carcasslyingin theroad,so he threw it to one side;but theBodhisattvaseeingitthere,tookitbythetail,and threwit over seven fencesandditches,anditdugagreatditchinfalling,which becameknown as"theelephantditch,orHastigarta" (f. 470),and on thatspotthebelievingbrahmansandhouseholdersbuiltastupa,andit is reverencedto thepresentdaybythebhikshus.Andhere it is said"Devadatta killedthemightyelephant,Nandacarried itsevenpaces,TheBodhisattvathroughspacewithhishandDidcast it asastonefaraway."Afterthis theyoungQakyastriedtheirskill atarchery.Thearrowof theBodhisattva,afterhavingpiercedallthetargets,went so far into thegroundthat it caused aspringto rushforth,and there also thebelievingbrahmansandhouseholdersbuiltastupa,&c.(f. 47i b).When this last eventhappened,the Bodhisattva was1Cf. Lalita Vistara, chap,x.,Tib.Lebens, p. 236,intranslatingwhere the master is calledVi as the Buddha,he was a liveda hundredandthirty yeais,hundredandtwentywhen hedied,which wouldallowfiveyearsforfor he was headof the churchforKacyapaspatriarchate,forty-hveforty yearsafterMahaka9yapas for hisown,ndwoiUdmake himdeath Schiefner,Tib. Lebens, p.thesameageas theBuddha. Jfid-SOQ gaysthatAnandawas chiefofkins, op.cit., p.42, saysthatthe9doctrineforforty years,andAnandawas sixteenwhen he waspassed awaywhen he waseighty-chosenas theattendantof thefive. Thiscannotbe consideredas Buddha.60 THELIFEOFTHEBUDDHA.were writtenthetwoverses,"Arise,commencenewlife,"&c.,and"Hewholeads a life ofpurity,"&C.1The merchantsexplainedto theprincessthatwhosoeverobserved all the ruleswritten on thepieceof cloth onwhich was the Buddhas likeness had found amrita(f.374a).Whenthemerchantsstarted for theirhomeagain,Eat-navaligavethemthreedronas(bushels)ofpearls (f. 375),one for theBuddha,oneforthedharma,andone for thesangha.Withthislegendtheaccountgiveninthe thirdvolumeoftheDulvaofthe firstattemptof theQakyawomen tofoundafemaleorderof mendicants coniesabruptlyto anend. Wemust turnto theeleventhvolume,f.326b~338,tofindthesequel.WhentheBlessedOnehadfinishedpreachingtothefivehundredQakyawomenintheBanyangrove,MahaprajapatiGautamisaid to theBuddha,"Ifwomen could have thefour fruits ofthegramana,theywouldentertheorderandstrive forperfection.I beseech the Blessed One to letwomenbecomebhikshunis,andto live inpuritynear theBlessed One." Butheansweredher,"Gautami,wearthepurewhitedress oflay-women;seekto attainperfection;bepure,chaste,and livevirtuously,andyouwill find alastingreward,blessings,andhappiness"(D.xi. f.327).Asecondandyetathirdtimesherenewedherrequestinthesameterms,butsheonlyelicited thesameanswer;sobowingdown,she left hispresence.2When the Blessed One had remained atKapilavastuaslongas suitedhim,he tookuphis alms-bowl and1SeeCsoma,Tib.Gram.,p. 164,take into consideration the factswherepartof thisepisodeis trans- mentioned in the Southern versionlated.Udanavarga, p. 23.of the first visit toKapilavastuin2It would bepossibleto make the firstyear,and another at thetheSouthernandNorthernversions time of his fathers death in theagree,toacertainextent,as to the sixth. In our text these twojour-timeoftheBuddhaslife whenGau-neysareconfounded.This,however,tami entered theorder, &c.,if we is ofsecondaryimportance.THEBUDDHASFEAROFWOMEN. 6rcloak and went to the Natika1countryinVriji,andstoppedat aplacecalledNakaikundjika (sic) (f. 328a).Gautamihavingheardthis,she and the five hundredQakyawomen shaved theirheads,puton bhikshunisclothing,and followed after him and came to where hewas, wearied,ragged, wayworn,andcovered with dust."When theBuddha hadfinishedpreachingto herandhercompanions,sherenewed herrequestto beadmittedintotheorder,butshereceivedthesame answeraspreviously(f. 328b).Soshewentandsatdownoutside the entranceof the house andwept,and there Ananda saw her andasked herwhatwas the matter. She toldhim,andAnandawent to where the Buddhawas and renewed Gau-tamisrequest (f. 329b)."Ananda,"repliedtheBuddha,"asknotthat womenbeadmittedinto theorder,thattheybe ordained and becomebhikshunis,for if women enterthe order the rules of the orderwill not lastlong.Ananda,if in a house there aremanywomen and butfewmen,thievesandrobbersmaybreakinand steal;so willitbe,Ananda,ifwomenenter theorder,the rules of theorderwill notlongbe safe.2Oryet again,Ananda,if afield ofsugar-caneisblighted (btsah-nad),it isworthless,goodfornothing;sowill itbe,Ananda,if womenentertheorder,the rules of the order will not lastlong (f. 33Oa).However,Ananda,if Gautamiacceptstheeightfollowingrules,shemayentertheorder:ist,Tothoroughlyunderstand the nature of a bhikshuni; 2d,a bhikshunibeingnearbhikshus,shall betaught everyhalf-month; 3d,abhikshuni shall notpassthe season of was in aplacewherethere arenobhikshus; 4th,abhikshuniduringwas1FahHian,ch.xxi., speaksof aangry,thespiteful,thehating,thetowncalledNa-pi-ka,twelveyojanas ungrateful,and the venomousone;south-eastof Cravasti. TheNatika so likewise there are five kinds ofofourtext must have been east ofdangerouswomen theangry,theKapilavastu,whereasthatof FaHianspiteful,thehating,theungrateful,wasless than ayojanato thewest andthevenomouswomen." Seealsoof it.p. 152,where Anandasconduct on2Elsewhere(Dulvax. f.I27b)this occasion isseverelyreproachedthe Buddhasays,"There are fivebyhim.kinds ofdangerous serpentsthe62 THELIFEOFTHEBUDDHA.shallbesufficiently separatedfromthebhikshus so as notto see andhearthem orfear theproximity; 5th,abhik-shunibywords orby revivingrecollections shall notdamagethemorals of a bhikshu; 6th,a bhikshuni shallnot bewrathful, abusive,or doanythingsinful;7th,abhikshunishall confessher sins tothebhikshus(?) everyfortnight;8th,abhikshuni,thoughshehasbeenordainedsince an hundredyears,shallalways speak kindlyto abhikshu,evenif heberecentlyordained;she shallhonourhim,rise beforehim,reverencehim,and bow down tohim"(f. 331).Gautamiacceptedall theserules,and soshe and the other women were received into theorder,andamongthemwasYa^odhara,theBuddhas wife.Fromherethe BlessedOnewentontoVaisali.1Itakethefollowing descriptionof this celebratedcityfromDulvaiii. f. 80:"There were three districts inVaisali.Inthe first districtwere7000houseswithgoldentowers,in the middle district were14,000houses with silvertowers,and in the last district were21,000houseswithcoppertowers;in these lived theupper,themiddle,andthelowerclasses, accordingtotheirpositions."Thepeopleof Vaisali(whowere therulers,f.79)had made a lawthat adaughterbornin the first district couldmarry o"nlyin the firstdistrict,not in the secondor third;that oneborn in the middle district couldmarryonlyinthe firstandsecond;but that one born in the last districtcouldmarryinanyone ofthethree; moreover,thatnomarriagewasto becontractedoutsideVaisali.2Their chiefmagistratewas calledNayaka (Sde-dpon)(f. 82),and he was electedbythepeople,or ratherbytherulingclans ofLicchavis,for thepeopleof thecountrywerecalledVrijians,orinhabitants oftheland of1SeeSchiefner,Tib.Lebens, p.and abode in the Jetavana vihara268. Dulva iv. f.334bsaysthat(f. 336).theBuddhaonleaving Kapilavastu2I havefollowedSchiefnerstrans-went toRajagriha,where Jivaka lationin W.RalstonsEnglishren-curedanabscessonAnandashead;deringof it. TibetanTales, pageandfromthere hewent toQravasti 77.HISTORYOFSAKALA.63Vriji (Spong-lyed)-1Vaisali isinvariablydescribed intheDulvaas a kindofearthlyparadise,withitshandsomebuildings,itsparksandgardens,thesinging-birds,andcontinual festivitiesamongtheLicchavis."NandaUpa-nanda!"exclaimedtheChabbaggiyabhikshuswhentheyvisitedVaisali;"theBlessed One never sawthe like ofthis,evenwhenhewasamongtheTrayastrimcatdevas"(Dulvax. f.2).Sakala(Dum-lu\a minister ofKingVirudhaka ofVideha,had beenobligedto flee from hiscountryonaccountofthejealousyoftheotherministers oftheking;sohe went to Vaisalitogetherwithhistwosons,Gopala(Sa-sltyong)andSinha(Seng-ge).Sakala soon became aprominentcitizen inVaisali,and after a while he waselectedNayaka (f. 82).Histwosons marriedatVaisali,and Sinha had adaughterwhomtheycalled Vasavi(Gos-chari) ;it wasforetoldthatshewouldbearasonwhowould take his fatherslife,set the diadem on hisownhead,andseize thesovereigntyfor himself. Sinhas wifeborehim, moreover,anotherdaughter,whomtheycalledUpavasavi(Nye-gos-cliaii),andthe seers declared thatshewouldbearasonprovidedwithexcellentqualities.Gopalawasfierce and ofgreat strength,soheravagedtheparksoftheLicchavis. Torestrainhim,thepopularassembly(Don-dutsogs)gavehimandhis brotherapark;and thus it is saidbythe sthaviras in thesutras,"TheBlessedOnewent out fromVaisali to the sala forest ofGopala andSinha"(f. 82).When Sakaladied,thepeople appointedSinha,hissonNayaka;andGopala, slightedatthis,departedfromVaisaliand tookuphis residenceatRajagrihainMaga-dha,where he became the first minister of Bimbisara(f.83 ).A little later onKingBimbisara marriedVasavi,Gopalasniece,and as shewas of afamilyfromVideha,1Dulvav. f.284-288, Ajatasatru ravagestheterritoryofVriji,andit is theLicchaviswhodefendit.64THELIFEOFTHEBUDDHA.shebecame knownasVaidehi(f. 85).Afterawhile sheboreason, who,onaccount of thepredictionmadeto hismother,receivedthenameofAdjatasatru,or"theenemy(while)not(yet)born"(Ma-skyesdgra)l(f. 8).Wewill fartheron havefrequentoccasion tospeakofthisprince,who is one of theprominentpersonagesinthehistoryofthelastyearsof theBuddhas life.Thehistoryof two otherpersonsfrom Vaisali whoplayedanimportantrole inthisstoryis told as followsinDulvaiii. f.87-107: There lived atVaisali aLicchavinamed Mahanaman.Fromakadalitreein anamragrovein hisparkwasbornagirl, lovelyto lookupon,perfectin allpartsof herbody,and he calledher name Amra-pali (Amra styong-ma).When she wasgrown up,astherewasalawofVaisalibywhichaperfectwomanwasnotallowedtomarry,butwas reservedfor thepleasuresofthepeople(f. 88),shebecamea courtesan.Bimbisara,kingofMagadha,heard of herthroughGopala;he visitedher atVaisali,thoughhe was atwarwith theLicchavis,and remainedwith her sevendays.Amrapalibecamewith childbyhim,and bore him asonwhom she sent to his father. Theboy approachedtheking fearlesslyand climbedupto hisbreast,whichcausedthekingtoremark,"Thisboyseemsnottoknowfear;"so hewascalledAbhayaor"fearless"(f. 92).KingBimbisara,"whowasalwayslongingafterstrangewomen,"had a childbythewife of amerchantofKaja-griha,and the mother had the child left in a chestbefore thepalace gate (f. Q2b).Thekinghad the chestopened,andaskedhis sonAbhayaif the childwasliving(jiva),so it wascalledJivaka;andhavingbeenprovidedforbyAbhaya,itwasmoreovercalledKumarabliandaorJivakaKumarabhanda(Htso-lyedgdzon-nus-gsos).When AbhayaandJivakaweregrownup,theydeemedr lBurnouf,Lotus(p. 340and482), saysthatthename ofAdjatasatrusmotherwasCrithadr&.SUBHADRAANDTHENIRGRANTHA.65itproperto learn sometrade,soAbhayalearnt coach-makingandJivaka studied medicine atTakchagilawithAtraya(Egyun-shes-kyi-bu),andsoonbecamea master inthehealingart.TheBlessedOnewasoncestoppingatEajagrihaintheVeluvanaKalantaka nivasa. There then lived inEajagrihaahouseholdercalledSubhadra,whosewife waswithchild. OnedaytheBlessedBuddha,having puton hismantleand taken hisalms-bowl,went into the towntobeg. Wanderingonthroughthetownbeggingalms,hecameto thehouse of Subhadra.Then he and his wifecame to the BlessedOne,and Subhadra askedhim,"BlessedOne,if thismywife be withchild,what kindofoffspringwillshebringforth?"TheBuddhareplied,"Shewillbringforth amalechild;he will make hisfamilyrenowned;he willenjoythepleasureofgodsandmen;hewill enterthepriesthoodofmyorder, and,castingoff all themiseries ofsin,hewillbecomean arhat."ThentheyfilledtheBlessedOnes alms-bowl with thechoicestfood,both hard andsoft,and handedit backtohim. . . .Ashorttimeafter this oneof theNirgranthas thought,"ThegramanaGautamahasbeenprophesyingsomethingto them in thishouse,theonlyone where we cangetanything.Imustgoand see what he has told them."Sohewentandaskedthem.NowthisNirgranthawasasoothsayer;sohetookalot of whitepebbles,andhavingmade hisreckoning,he sawhowexact was all that theBuddha had said.Then hethought,"If IpraisethisprophecyI will causethis householdertogoover to theQramanaGautamasdoctrine,so I willsaya littlegoodandalittle evil of it." Then heclaspedhis hands andchangedtheexpressionof hisface,so that Subhadraaskedhim,"Sir,whyclasp you yourhands andchangeyourexpression?""Householder,"hereplied,"partofthatpredictionis true andpartis a lie.""What, sir,is66 THELIFEOFTHEBUDDHA.true and what a lie ?""Householder,when hesaid,Shewillbringforth amalechild/thatis true;that hewill be renowned in hisfamilyistrue,for renownedorprakasais a mans name;but it is this childs lotto be burntupin his housea shorttime after his birth.That he willenjoythepleasuresofgodsand men isalie,forthere arebut few(i.e.,there arenone)menwhoenjoythepleasuresofgodsandmen,or who ever seethegods.That he will enter thepriesthoodofmyorder istrue,for when he is without food or raimenthewillcertainlybeamemberof theQramanaGautamasorder. That hewill cast off all the miseries of sin andbecome an arhat is alie,for theQramanaGautamahimself has not cast off all the miseries of sin and become anarhat;how much less then can one of hisdisciples?"Subhadrawasgreatlydistressed atthis,andaskedwhathe mustdo."Householder,"theNirgranthareplied,"enteronlyourorder,andbylearningourpreceptsyouwillfindwisdom,"andwiththathedeparted.(Afterthis Subhadratried tobringon anabortion,butbeingunabletodoso, hetookhiswifeintothe woods, whereshedied,andhisservantsand friends came andputthecorpseonabierandcarriedit to theQitavanacemetery.)TheJSTirgranthas,onhearingallthis,weregreatlydelighted;sotheyerectedcanopies, flags,andstreamers,and went aboutsayingtoeveryone in thestreets,thelanes,andinthecross-roadsofRajagriha,"Listen,sir;theQramanaGautamaprophesiedthatSubhadraswifewouldbringfortha malechild,&c.(as above);and nowshe isdead,andtheyarecarryingherto theQitavana!"Twoyoungmen,oneabelievingkshatriya,theotheranunbelievingbrahman,wereoutwalking,andthe brahmantoldthenewsto hiscompanion;butthekshatriyayouth,whodidnotthinkthewordsof theBlessedOnecould beuntrue,answeredhimin this verse:BIRTHOFJYOTISHKA. 67"Themoonwithallthestarsmayfall toearth;Thisearth,its hillsandforests,mayreachthesky ;Thewatersofthemightydeepmayalldryup,ButbynochancecanthemightyBishitella lie.". . . Subhadrahavinghadfirewoodmadeready,puthiswifes remainsonit and set fire to thepyre.When allherbodyhad been consumed there still remained as itwereaball offlesh,which burstopen,a lotusappeared,andlo ! inthe centre of the lotus was achild,beautifulandofpleasingappearance.All the vast multitude sawthis,andexceeding greatwastheir astonishment;but theNirgranthassuffered intheirmight,intheirpride,intheirhaughtiness.TheBlessedOnesaid toSubhadra,"Householder,takeyourchild;"buthelooked at theNirgranthas,whosaid,"No one has ever entered aroaringfire withoutbeingburnt to death;"sohewouldnottakethe child.ThentheBlessedOnesaidtoJivaka,"Doctor,takethechild."He,thinkingthe BlessedOnewould notbidonedo what wasimpossible,enteredthe firewithouthesitationandtookthe child. Thenit wentfrommouth tomouth,"At theConquerorsbiddinghe entered the flames;hetookthechild in the fire; bytheConquerorsmightthefire harmedhimnot !" . . .TheBuddhasaid toSubhadra,"Householder,take thischild." Buthe,puttinghis trustinfalsedoctrines,wouldnot takeit,and turned to theNirgranthas,whosaid,"Householder,it is undeniable that thisthingwill beburntbyfire;ifyoutakeit toyourhouse,yourdwellingwillburn,andyouwill loseyourlife." Sohe,thinkingthathisownpreservationwas ofparamount importance,leftthechild.Then the BlessedOne said toQrenikaBimbisara,kingofMagadha,"Maharaja,take thechild;"andhe,filledwith thedeepest respectfor theBuddha,held out hishands and took it.68 THELIFEOFTHEBUDDHA.Heaskedthe Buddhawhat name itoughttoreceive."Maharaja,"answeredtheBuddha,"as this child hasbeenbornfromoutthefire,let itbecalledJyotishka(Meslvyes)or Bornofthe fire"(jyotis).(Bimbisarahad theboyreared witheverycare,butfinallythefatherwaspersuaded byhis brother-in-lawtotakehischild.)Accordingto universalcustom,aslongas the fatherlivedthesonsnamewasnotmentioned,butafter awhilethe householder Subhadradied,andyoung Jyotishkabecametheheadof the house. Filled with faith in theBuddha,hesoughthisrefugein thedharma,thesangha,and the Buddha. He had a vihara built on thespotwhere he had been(preserved from)the death that(awaitedhimatthehandsof)Subhadra. Hefitted itupwitheverythingofthemostperfect description,andgavealms to theclergyof the wholeworld. Therefore is itsaid in the sutranta of thesthaviras,"TheBlessedOnewasstoppingatEajagriha,in the arama of the rubbedside"(dkumnyed-paitsal).Nowtheagentsof Subhadra inforeign partsheard ofhisdeath,and thatJyotishkahadbecomehead of thehouse,also thathewasafirmbelieverin theBuddha,thedharma,and thesangha.Onhearingthistheytook analms-bowlofsandal-wood,whichtheydecoratedwithjewelsandsent it toJyotishka.Hehaditputon the end of alongpole,withthisnoticeappendent,"Noonemayhavethisbyusingaladder,steps,or a hook(toreachit),butwhatevergramanaorbrahmana cangetitbyusing onlymagicalorsuperhumanmeans shallhave whatever hewishes."1Sometirtlrikas camealong,afterwashingonthe river-bank,and sawthis,sotheyasked thehouseholder whatit was there for. When he hadexplained it,theysaid,"Householder,youare a believer intheQakyaputra1Comp.Bigandet, op. cit.,vol. i.p.212 etseq..JYOTISHKASMECHANICALFISH.69cjamanas; theywillget(the bowl);"andwiththattheywenttheirway.After a while the bhikshus and sthaviras came intoEajagrihatobeg,andtheyalso saw it.TheyaskedJyotishkawhatitwas;soheexplainedit tothem. Thentheysaid,"Householder,the Blessed One has said thebhikshus virtues must be concealed and his sins madepublic;this isapplicablein the case of thisalms-bowl,"andwiththattheydeparted.After a while the venerableDa^abala Kaxyapacamethatway,andheaskedthehouseholderthesamequestion.Whenitspurposehadbeenexplainedtohim,hethought,"Itislongsince Ihaveputawayall sin(Mega),andhavebeenmadeclean,andthehouseholderwouldbeverygladto knowwhich of the tirthikas ormyselfis thegreateradeptinmagicalperformances,"so he extended his handas an-elephantwould his trunk and took thepatraandcarried it offto the vihara.(Whenthe Buddhaheard of whatKa^yapahad cloneheforbadebhikshusshowingmagicalfeats,and moreoverheprohibitedthemfromhavingalms-bowls made ofanyothersubstancethanironorearthenware.). . .(f. 34b.)Oneday KingBimbisara said toJyotishka,"Youngman,you whoareenjoyingthepleasuresofgodsandmen,howcomesit thatyouhave never invitedme toyourhouse?""I inviteyour majesty.""Gothenandgetreadyyourservants.""Imyselfwill waitonyourmajesty, thoughhewhoknows thejoysofgodsandmenhasmanyservants."SothekingwenttoJyotishkashouse,. . . andpassingthroughajewelleddoor,hesawbeforehimlike alakeofwater,inwhichfishweremadetomovebymachinery.Theking, desiringto enter(the room),commencedundoinghisshoes,whenJyotishkasaid,"Sire, whyareyougettingreadytobathe?""BecauseI mustwadein thewater,"hereplied."Sire," Jyotishkaanswered,"it isnotwater,it is a floor ofjewelswhich looks like water."70THELIFEOFTHEBUDDHA."But those fish which seem to move about?""Sire,theyaremadetomovebymachinery."1Thekingcouldnotbelieveit,sohethrewdownaring;andwhenheheardthenoise itmadeonstrikingthefloor,oreatwashisamazement.OThen he enteredthe room and sat downon a throne.Whenthewromencame andboweddownathisfeet,theyhadtears in theireyes.Thekingasked,"Whyare thewomencrying?""Sire,"answeredJyotishka,"theyare notweeping (in grief);tis the smoke fromthewoodin the artificial sun whichbringstears to theireyes"(lhai-na-lzah-lasJiing-gidud-paidridgah-las)?HerewewillleaveJyotishkafor the timebeing.Theendof hishistorywill findplacein the latterpartofournarrative,afterAdjatasutrahadbeguntoreign.Qampa,whichwasapartof thekingdomofMagadha,andwheretheBuddhamadefrequentexcursions,wasthebirthplaceof thetwofollowingheroes,whosestories havebeenpreservedtous in the third and fourth volumesoftheDulva.Mrigadhara(Ei-dagshdziri),first ministerofPrasenadjitofKosala,had sevensons,theyoungestof which wascalledVisakha(Sa-ga), whomhemarriedtoVisakha(Saga-ma),thedaughterof Balamitra(Stobs-kyi bshes-gnyen),anillegitimateson ofKingAranemiBrahmadatta,whowaslivingatQampa,where he hadbeenexiled(f.I26a).Shesoonbecamecelebratedforherintelligence,cleverness,and wisdom(f. 115-124),which was sogreatthat her1There are several other storiesNepaleseprincess,wifeof the Tibe-inthe Dulvaabout mechanical de- tankingSrong-btsan-sgam-po, build-vices;oneisgivenp.1 08. Seealsoingatempleon MountPotala,atDulva xi. f. 166,thestoryof theLhasa,in which was also acrystalelephantwhich a mechanic made floor. Thekingwas also deludedforBharata,minister ofKingwhen he first saw it. The wholeTchandaPradyota.Thesamestory passageof the Bodhimur seems tooccurs inRodgersBuddhaghoshas beacopyofourtext.Parables,p. 39,andSchiefner,Mem.2Taken from theJyotishkade 1Acad. deSt.Petersb.,xxii. No.Avadana,Dulva x. f.17-38.The7, p. 36.In theMongol historySanskrittext is intheDivyaAva-entitled Bodhimur(Schmidt,San- dana. SeeBurnouf,Introd.k1 Hist.angSetsen, p. 342),weread of the duBuddh.,p. 199.VISAKHAS SONS.71father-in-lawaskedpermissionof the Buddha to callherhis mother(f. 126),and so she is called in Buddhistlegends"Visakha,themotherofMrigadhara."Likewise,KingPrasenadjitwas sofaithfullynursedbyher in asevere illness that he called her his sister. Shebuiltavihara nearQravasti,in what hadformerlybeen apark,andmadeit overto theclergy.Therefore it is saidinthesutranta of thesthaviras,"TheBlessed OnewasresidingatQravasti,intheviharaofMrigadharasmother,Visakha,inwhathadbeenapark (pdrvdrama)."AtanothertimeVisakhabroughtforththirty-twoeggs,whichsheplacedincotton,eachinaseparatebox,ontheBuddhasadvice,andon the seventhdaythirty-twosonscameforth,who allgrew upto besturdy, very strong,overcomersofstrength (f. 127*).Theyonce had aquarrelwiththepurohitasson,so hesoughtmeanstogetrid of them. Thehillmen haddefeatedthekingstroopsseven times(f. I27b);Visakhas sons were sentagainstthem,buttheydefeatedthehillmen,took from themhostagesandtribute,andcameback. Thenthepurohitatried to make thekingdestroythem,fortheyweredangerousto hispower,sostrongwerethey.Thekingthereforeinvited them to afeast,andthere hedruggedthem,and whilestupefiedhe had their heads cut off(f.I28b),whichhe sentin a basket to theirmother,whowas thenentertainingthe Buddha and hisdisciples.TheBuddhaconsoledherbytellingherof theevil deedswhichhersonshadcommittedinaformerexistence.1At about the same time as thepreviouseventsweretakingplace,therelived also atQampaarichhouseholder^namedPotala2(?Grur-Mzin),to whoma son was bornwhilehewasonatriptoEajagriha.Apersonranto thehouseholderandtold himthathehadason. Sogreatwas1See also Schiefner,Tibetantake forgro-dzin=Crona.TheTales, p.110 etseq.Fah HianfollowingstoryistakenfromDulva(Seals); p. 78,where she is callediv. f.314-325-Cf- thePaliversionVisakha-matawi.inMahavagga,_v.i,and Sutra m2It isprobablethatthis is amis-Forty-twoSections,sect.33.72THELIFEOFTHEBUDDHA.hisdelightthathe made themessenger repeatthenewsthreetimes,andwouldhave had himrepeatitagain,butthemanthoughthewaslaughingathim,andwould notspeak.Thehouseholdertold himthat hewasmistaken,andthatforeverytimehehadtold himhewouldfillhis mouthonce withgold.Moreoverhesent wordto his treasurerto distributetwentykotis ofgoldto celebrate theevent.Asthechildhadbeenbornunderthe constellationQrona(Gro-dzin),hewascalled"Crona-twenty-kotis,"orQrona-vimpatikoti.Onthesoles ofhis feetweretufts ofgolden-coloured hair fourfingers long (f. 3i5b).The Buddhadesiringto converthim,sentMaudgalyayanatohim,whoappearedtohimintheorbof thesun,andtalkedtohimof the Buddha.Qronavimc^atikotifilled his bowl withfoodofextraordinaryfragrance,and this hecarriedbackto the Buddha in the Kalantaka bamboogrove.JustthenKingBimbisara came to visit theBuddha,andsmellingthe sweetodour,he askedfromwhencethefoodcame. The Buddha told him that it was fromhisownlandofQampa,andrelatedtheyoungmanshistory.Thekingdecidedtogoandsee thiswonder,but thepeopleofQampa, fearingthat thekings visit wouldbedangerousforthem,senthimwordthattheyoungmanwouldcometoBajagriha.As he was not accustomed towalk,theypreparedforhimaboatinwhichhe couldjourneyto thecapitalofMagadha (f. 32ia).. . .Thekingcame down to theGanges,and haddugacanalfromtheretothecapital, bywhich meansthe boatwasbroughttoBajagrihaamidgreat rejoicing.. . . Thekinghavingaskedtheyoungmanif hehadeverseentheBuddha,learntthat he hadnot,sotheywenttogethertotheBamboogrove,and thereQronavimQatikotiwas convertedandbecameabhikshu(f. 323a).After that he retired to theQitavanacemeteryofEajagriha,andgavehimselfupto the rudestpenances,butit did notbringhim thepassionlessnesshesought.The Buddha called him to him and askedwhyhe hadTHEBUDDHA VISITSKAU^AMBI. 73been so severein hispenances."Whenyouwere athomedidyouknowhowtoplayonthelute?""Idid,VenerableOne.""Whenthestringswereexcessivelystretched,wasthe soundof the luteagreeable, pleasing, harmonious,correct?""It wasnot,Venerable One.""Butwhen thestringsof the lutewere tooloose,wasthe sound of the luteagreeable, pleasing,harmonious,correct?""Itwasnot,Venerable One.""When thestringswere neither too muchstretched,nor tooloose,was the soundagreeable, pleasing,harmonious,true?""Itwas,Venerable One.""Qrona,in likemanner,too muchapplication bringsdistraction,and too much relaxationbringsindolence.Bemoderate,unselfish,andpious,andyouwill reachexcellence."Followingthisadvice,hegavehimselfupto no moreexcesses,andin ashorttimehebecameanarhat.1Twas notverylongafter hisdeparturefromKapila-vastuthatthe BuddhathoughtofintroducinghisdoctrineintoKauQambi.Thehistoryof the conversion of thekingof thatcountryis told as follows in the sixteenthvolume of the Mdo f.337-339.Ireproducethe intro-1HuenThsang,iii.p.66,relates inthemidstoftheassembly.Thenthisstory.In apassageof thespoketheayuchmatNanda,Vene-PunyabalaAvadana(Mdoxxx. f. rablesirs,the bestthingconceiv-I, 33)occurs thefollowingpassage,able is afineappearance.Vene-whichhappilyillustrates thecharac- rablesirs, quothCronavimcatikoti,terofsomeoftheprincipaldisciples diligenceis the best conceivableoftheBuddha:"Agreatmanyofthing.Venerablesirs,skilfulnessthebhikshus weregatheredtogether,is the bestthing,said Aniruddha.and weretalkingabout the best ThevenerableCariputrasaid,Vene-thingconceivable.Then theayu-rablesirs,of a truthwisdom is thechmatNanda,the cousin of the bestthingthat man canconceive.BlessedOne,andthesonofhisaunt,But the Buddhadeclared thattheayuchmat Qronavim^atikoti,moral meritwas the bestthingfortheayuchmatAniruddha,theayu-man." Seealso Mdoxvi., Anguli-chmatCariputra,came andsatdownmaliyaSutra,f.243-260.74THELIFEOFTHEBUDDHA.ductory passageof thisstory, thoughI have found nomentionof thiseventintheVinaya:"TheBlessedOnewasteachinghis doctrine to the multitudeinthecityofYaranasi,whenperceivingthat the time for the conversion ofUdayana(Tchar-byed), kingofVadsala(Kau-gambi?),hadarrived, he,togetherwith hisdisciplesdepartedfor theVadsalacountry."Udayana, kingofVadsala,had assembled hisarmywiththeintention ofconqueringthecityof Kanakavati(Grser-chan),when,seeingthe Blessed Oneapproaching,heexclaimedinanger,All suchmessengersof badluckmust beputto death! andwith that he took asharparrowandshot it at the BlessedOne. Asit flewthroughthe air thesewordswereheard:"Frommaliceismiserybroughtforth.Hewhoheregivesupto strifeandquarrels,Hereafterwillexperiencethemiseryofhell.Putthenawaymaliceandquarrelling.""Whentheking heardthesewords,hebecamesubmissivetotheBlessedOne,andwithclaspedhands he sat downneartheBuddha,whopreachedtohimongivingupstrifeandquarrelling,onconquering,not humanenemies,butegotism,thatgreatandmightyfoe. Let discernment(rnam-rtog)beyour sword; faith,charity,andmoralityyourfort;virtueyour army,andpatience yourarmour.Letdiligencebeyourspear,meditationthebowyoubend,anddetachmentthe arrow."lWhile the Blessed Onewas oncestoppingatKapila-vastu in theBanyan grove,2the steward of theQakyaMahanamandied,andheappointedayoungbrahmaninhissteadstewardof thehill-people.Desiroustopossessthis worldsgoodand not to see his race dieout,this1Thisis thesubstanceof his ser- fore the end of the Buddhas life,mon,notaliteral translation. Ionlygivethegeneraloutlines ofaThis must have been in the thestory,which is toolongto beearlypartof hisministry, for,aswegivenhere in extenso. It is takenwillsee,Mallikas son Virudhaka fromDulvax. f.121-134.had reached mans estatelongbe-THESTORYOFMALLIKA.75brahmanmarriedawomanof the same caste ashisown,whoafterawhileborehimadaughter, whomtheynamedTchandra(? Zla-la).Shegrew uptobeshrewdandwell-bred,andherprettyfacegainedthe hearts of all thehill-people.After awhile her fatherdied,and thehill-peoplewentandtoldMahanamanof his death."Sirs,"heinquired,"had hecollected thetaxesanddues?""Lord,he hadcertainlycollected thegreater partofthem,buthe used it toprocureremedies for hiscough.Hedidnotrecover,however,andheeven madeotherloansbesides,so thatto-daythe little hehas leftbelongsto hiscreditors. But he had ahouse,a son anddaughter,andthelatter is shrewd andgood-looking,a favouriteamongthehill-people."SoMahanaman tookthedaughterinto his house. Hiswifewasold,andit washerdutyto cookthe foodandtogatherflowers. Then shesaid,"Mylord,I amveryold,andmyhands are unable toaccomplishbothmytasks,so Ipraythee let Tchandrahelpme." To this he consented,and the old womansaid,"Tchandra,goto thegardenandgatherthe flowers while I cook the food."Mahanamanwas so wellpleasedwith thewayin whichshe made the wreaths that hechangedher name toMallika(Phreng-cJian],or"thewreathgirl."Nowithappenedthat onedayMallika hadgoneintothegardenwithherfood,andjustthen the Blessed Onepassedthatway collectingalms. Mallika wasgreatlystruckwith his beautifulappearance,andwished togivehim herfood,but she felt sopoorthat she heldback,hesitating.He, knowingherheart,held out hisbowl,and sheputherofferinginit,wishingthewhile,"Maythismakemesomedaytobenolongeraslave orpoor."OnedayPrasenadjit,kingofKosala,carriedaway byhis horse in the heatof thechase,came toKapilavastualone,andwanderinghereandthere,hecametoMahana-76THELIFEOFTHEBUDDHA.mansgarden.There he saw Mallika."Maiden,"liesaid,"whosegardenis this ?""It is theQakyaMahanamans."Hegotoff his horse andsaid,"Bringmesomewaterto washmyfeet."Alittle while afterhesaid,"Maiden,bringmewatertowashmyface." Thenshe,pushing awaywith her handthesurfacewater,tookwaterwhichwasneithertoowarmnortoocold,andwiththathewashedhis face.Againhesaid, "Maiden,bringme somedrinkingwater." Thenmixing1the waterthoroughly,she tookcoolwaterinaleafcupandgaveit to theking.Whenlie haddrunkit heaskedMallika,"Young girl,are therethree differentpoolsin thisgardenthatthouhastbroughtmethreekindsofwater?"Thensheexplained whatshehaddone,andPrasenadjitpraisedher shrewdness. After that herequestedher torubhis feet withatowel,andshewillinglycomplied,butscarcelyhad she touched his feet when he fellasleep.Mallikathought,"Thesekingshavemanyenemies. Ifanyoneshouldharmhimwhilethusasleep,it wouldbeasluronmymastersreputation,so I will close thegate."Hardlyhadshedone sowhen she heard cries of"pen"from a crowd of men who wanted togetin,but sheopenednot thegate;and theking awakening,askedwhatwasthematter. Whenhe heardwhyMallika hadclosedthegate,headmired still morehershrewdnessandwisdom.Havingfoundout whoshewas,hewenttoMahanaman,andaskedhimforthegirltomake her his wife. Mahanamanconsented,so thekingtookherwithhimingreatstate toQravasti.2NowPrasenadjits motherwasdispleasedthat her sonhad married aservant-girlof humble birth. But whenMallika went to salute her and took hold of herfeet,1Mytranslation isconjectural,derivedfromHong,"awave."The text is tchurnam-par glongs-2Cf. HuenThsang,B. vi.p.nas. I think thatglongs maybe317.VIRUDHAKAANDAMBHARISHA.77she at once fellasleep.When sheawoke,shethought,"Surelya maiden with such a touch is of noblebirth,worthyof thefamilyof Kosala!"AtthattimethekingofKosalahad twowives,Varshika(Dbyar-tsul-ma\celebrated for herbeauty,andMallika,renowned for herwonderfultouch1(f. 127).AfterawhileMallikahadason,whosenamewasgivenhimbyhisgrandmother.She had said of Mallika thatsurelyshe was of noblebirth,so she called the childYirudhaka(Hpliags-skyes-pd),or"thehigh-born."2At the same time the wife of thepurohitaofKingPrasenadjit broughtforth a sonamidstgreat suffering,sotheycalledhisnameAmbarisha(Ma-lagnod),or "Harmfultohis mother.53Virudhaka wasbrought upas became the heir to agreat kingdom,and Ambarisha as became ayoungbrahman. He learnt the theories andpracticesof thebrahmans,tosayOm,tosayBhu,thetruth-speakingYeda(Rik),thesacrificingVeda(Yajur),thehymns(Sama),the Veda fortakingcare of the sacredthings(AtTiarva).Helearnt aboutrishis ofold,aboutthefirmament,the cause ofearthquakes,andaboutatmosphericalspace,also the sixoccupationsof abrahman(f. 131).OnedayVirudhakaandAmbarishawhiledeer-huntingcame toKapilavastuandenteredtheQakyaspark.Thekeeperswent and told theQakyas,saying,"Sirs,Virudhakais inyourpark!"Then theQakyas,who were notforbearing,exclaimed,"If that be thecase,let usgoand killhim!"Sotheyputontheirarmourandstarted.1Cf.Feer, Annales MuseeGuimet, bythisnamementionedin Buddhistv.p. 65,note4. Dbyar-byedis thelegends,oneof the fourgreatkingsVarshakaraministerofAdjatasatruofspace,andakingofVideha.whofiguresin the Parinirvana3M.Feer, AnnalesMuseeGuimet,Sfttra. Seep. 123.Varshika was v.p. 69,thinks that hisnamemayprobablyBimbisaras sister. SeepossiblybeMatraparadhaka.IhaveSpenceHardy,Manual,p. 227 ;and followedSchiefner,Tib.Lebens, p.for the Southern version of Mai-326.For another version of thetelikasstory, p. 293ctseq.events,seeEdkins, op. cit., p. 45.2Thereare twootherpersonages78THELIFEOFTHEBUDDHA.The eldersseeing them,asked them wheretheyweregoing."Virudhaka is in ourpark,and we aregoingto killhim!"theycried."Youngmen,"the oldQakyasreplied,"youare over-hasty;resent not hiswickedness and turn back." Andtheyoungmenobeyedthem.Virudhaka,who had heardthem,wentafter histroops(whohadaccompaniedhimin thechase);andreturning,heintroducedtheminto thepark.Thenthekeeperof theparkwentandtoldtheQakyas,"Sirs,Virudhakahasenteredtheparkwithall histroops.It is notrightto let theparkbespoiledbydirty elephantsand horses."TheQakyas,greatly exasperated,anddisregardingthewordsof theirelders,startedoutto killVirudhaka. Buthe,hearingthat theQakyasofKapilavastuwerecomingto killhim,said to one of hismen,"Iamgoingto hide(withall thetroops);if theQakyasaskyouanythingaboutme,tellthemthat I havegone away."So theQakyascameto thepark,andnotseeingVirudhaka, they askedtheman,"Whereisthatsonofaslave?""Hehasrunaway,"heansweredthem.Then some of themcried,"If we had foundMmwewould have cut off his hands;"otherssaid,"Wewouldhave cut off hisfeet;"others would have killed him."Butsincehehasrunaway,whatcanwedo?"Sotheydecided tohavetheparkpurified."Cleanupthepark," theysaidtotheworkmen;"andwhereverthisson of a slave hasbeen,cleanit andsprinklefreshearth(overhisfootprints).Whateverpartof thewalls hehashadholdof, plasterit overandmakeit new. Take milkand waterandsprinkleitabout,and also scentedwater;strewaboutperfumesandflowers ofthesweetest kind."NowVirudhakasman,who had heard allthis,wentandtoldhimwhattheQakyashad said. Virudhaka wasgreatlyincensed,andexclaimed,"Gentlemen,whenmyTHE VICTORYOF VAISALI.79father is dead and Iamking,myfirst act willbetoputtheseQakyasto death. Promise me thatyouwillgivemeyoursupportin thisundertaking."All thosepresent promised,and Ambarishasaid,"Prince,youmustcertainlydo asyouhaveresolved,(andremember)thevirtuous man is steadfast inwhatisright."Andfromthattimehesought meansto takepossessionofthethroneof Kosala.Shortlybefore theBuddhas deathVirudhakaascendedthe throne and executed hisplan againsttheCakyas,aswillbeseeninthenextchapter (p.116 etseq.)NotwishingtoreproduceinthisnarrativethoselegendswhichhavealreadybeentranslatedfromTibetanintoanyEuropean language,I will devote but a fewlines to oneof the most celebrated victories of theBuddha,viz.,theonehegainedoverthesixbrahmanicalteachersassembledatVaisali. Thisimportanteventtookplacein theearlypartof the Buddhaspubliclife,mostlikelyin thesixteenthyearofhisministry.Buddhist works mention sixprincipal philosophicalmasters who were the chiefopponentsof the Buddha.Their names arefrequentlymet with in Tibetanworks(Dulvaiv. f.141,409,etseq.) They werePurna-Kaxyapa,(Maskari)-Goc,ala,SanjayasonofVairati,Ajita-Kec,akam-bala, Kakuda-Katyayana,andNirgranthason of Jnata.Wewill haveoccasion,inspeakingof theconversionofKing Adjatasatru,to mention theirprincipaltheories;for the moment we willcontentourselveswithmentioningthattheyall claimedto begreat magicians,and astheyfelt that the Buddha wasdeprivingthem of theirpopularity, theydecided to have apublictrial,whichwouldestablish theirsupernaturalpowersandtheirsuperiorityover theQramanaGautama.Prasenadjit,kingofKosala,hadeverythingmadeready(Dulvaxi. f.239)in aplacebetweenQravastiandJetavana;the Buddhaperformedsuchwonderfulfeats(f.241-249)thatthetirthikas8o THELIFEOFTHEBUDDHA.dared not show theirinferiority,sotheyfled indismay1(f. 250).The mostprominentof these six was Purna-Kagyapa,"a man who wentnakedin thevillagesbeforeall the world"(f. 252).When hisdisciplesaskedhim,"Master,tell us whatis the truth"(tattoo),hetoldsomeofthem,"The truth is that this world is eternal." Toothers hesaid,"It is not eternal." Toothers,"It iseternalandperishable."Toothers,"It is neithereternalnorperishable."Toothers,"The finite and the infiniteexist.""Thereis nofinite,no infinite.""Vitality (srog)andthebodyare one.Vitalityandthebodyareseparate.Ondepartingthis life there is a hereafter. There isnot. There is and there is not. The truth is that ondepartingthis life there is a hereafter and there is nohereafter. The other(teachers)are fools;"and withthese and similarreasonsheupsettheirminds2(f. 251*).He could nolongerreason,so withwanderingmindhealso ranaway.As he wentalonghe met aeunuch,whorecognisedhimandsaid,"Whencecomestthou,thuscrestfallen,like a ram with broken horns?Ignorantthoughthou art of the truth(taught by)theQakya,thou wanderest aboutwithoutshamelike an ass." ThenPurna-KaXyapatold him that he wasseekingalovelypoolfull of coolwater,inwhichhewishedto clean1himself of the dirtanddust of the road. Whenthe eunuchhadpointedit out tohim,he wentthere,andfasteningaroundhisneckajarfull ofsand,he threwhimself intothewaterandwasdrowned.3Afterdefeatingthetirthikas theBuddhavanishedfromamidsthisdisciplesandwenttotheTrayastrimcatheaven,where,seatedonaslab ofwhitestone in abeautifulgrove1Cf.Bigandet,vol. i.p. 215etseq. teachingofKacyapa,butonlywhatHeplacesthe contest of Buddha hesaidwhenhismindwastroubledwith the hereticsimmediatelyafterbyhis defeat. ForPurna-Kagya-thestoryofDagabala Kagyapaandpasdoctrines,seep.100.Jyotishkasjewelledbowl,seep. 69.3For a full account of theBud-HuenThsang,B. vi.p. 304, saysdhas miracles and thesubsequentthat the Buddha converted theevents,seeDulvaxi. f.230-252,alsoheretics. DerWeiseundderThor,,chap. xiii.,-I do not think that this is andBurnouf,Intr. a 1Hist., p.162intended to illustrate the habitual etseq.DESCENTFROMHEAYEN.81ofparijatakaandkobidaraka(sic)trees,heinstructedhismother and a hostof devas. HewaspromptedtoleaveVaranasi lest thepeopleshouldsupposethat thegreatwonders he had shown were intended as a means ofacquiringgiftsandhonours.1Thedisciplesweregreatlyworried at the Buddhasdisappearance,andquestioned Maudgalyayana,whotoldthemwhere the Blessed Onewas. When three monthshadpassed awaythedisciples sought Maudgalyayanaagain,andtold himthattheywanted to see theBuddha,thattheythirstedafterhim.Maudgalyayana, bythepowerofsamadhi,wentto theTrayastrimcatdevasheaven,andtoldtheBuddha howall thepeopleofJambudvipalongedto see him. TheBlessedOnebidhimreturnandtell thedisciplesthatafter sevendayshe would returntothem,andwouldbeat thefootoftheudumbaratreeoftheAva-djaravana(sic)of thetown ofSamkac^yainJambudvipa.ThentheBuddhavisitedmanyotherabodes of thedevas,teachingthemall thetruth;afterwhich he descendedtothe earthbyavaidurya (lapis lazuli) staircase,whileBrahma,bearingajewelled yaktail,descended agoldenoneonhisright togetherwithall thegodsof theKupa-loka,andQataketu(Indra), bearinga hundred-ribbedparasoloverhim,descendedbyacrystalstaircaseonhisleftaccompaniedbyall thedevasoftheKamaloka.Nowthe bhikshuniUtpalavarna2sawtheBlessedOnedescendingtoearth,so she took theappearanceof anemperor(ChaJcravartin)}andcametohonourhim.Udayin,who was alsothere, recognisedherbythe sweet odourthatherbodyemitted;buttheBlessed Onerebukedher,saying,"It is notseemingin a bhikshuni toperformmagicalfeats in thepresenceof the Master." Then he1Conf.Bigandet,i.p. 224,andchap.xxv.AccordingtoTibetanau-SpenceHardy, op. cit., p. 308.thorities(Schiefner,Tib.Lebens, p.2SeeonUtpalavarna,Schiefners315),the Buddhapassedthe seven-Tib.Tales, p.206 etseq.;andHdj-teenthsummerofhisministryintheangs-blun(Der Weise und der Thor),Tushita (here Trayastrimcat)heaven.F82THELIFEOFTHEBUDDHA.sentheraway,andtheBuddhatoldhisdisciplesthestoryof Susroni.1There lived at about that time inKoc^alaacelebratedbrahman called Pushkarasarin(Padmasnying-po,in PaliPokkharasddi),who had averylearneddisciplecalledAppriya(? Ma-sdug). HearingthattheBlessedOnewasatQravasti,he sentAppriyato him to see if thereportsconcerningtheBuddhaslearningwerereallytrue.SoAppriyacame and entered into conversation withtheBuddha,whocomparedthe differentoccupationsofcjamanasand brahmanas with what theiroccupationsoughtto be(see BrahmajalaSutra),and askedhimmanyof thequestionscontained in the sermon known inthePaliversion as theTevidjaSutra,or"OntheKnowledgeof the Vedas."Appriyareturned toPushkarasarin,andtoldhimthatthec^ramanaGautamawasworthyof allthepraisebestowedonhim,andherepeatedtheconversationhehadhadwithhim. SogreatlywasthemasterenragedwiththewayinwhichhismessengerhadbehavedthathehitAppriyaontheheadwithhisshoe(f. 520),andthenandtherehedecidedtogosee theBuddhahimself. Hedroveto where the Buddhawas,takingwith himasupplyofpurefood,and he found him. attendedbyAnanda,whowasfanninghim.The Buddha soon remarked howdevoured he wasbypride,forhewantedto fix the ceremonialthatshouldbeusedwhenheandtheBuddhamet,sohesoughttodispelit. Hetalkedtohimofcharity,ofmorality,&c. Whenhesawthat he hadgladdened,incited,rejoicedhim,thathismindwas free fromobstacles, intent,that it waspreparedto receivethehighesttruths,thenheexplainedthehighesttruths,namely, suffering,the cause ofsuffering,thecessation ofsuffering,thepath.Justas a cleancloth,1Seefor thedescentfromheaven,seq.This translation ofSchiefnersDulva xi. f.308-315 ;and for the isnot, however,literal. Conf. alsostoryof Susroni(inTib. Sko-shum-Fah-Hian,p.62;and HiuenThsang,pa),Dulva xi. f.316-325;and B. iv.p. 237.Schiefners TibetanTales, p. 227etDEVADATTAS WICKEDNESS.83freefromblackspotsandreadyfordyeing,takesthecolourwhenputin thedye,thus the brahmanPushkarasarinwhilesittingthere discerned the four blessed truths ofsuffering,thecauseofsuffering,the cessation ofsuffering,thepath (f. 523b).Then the brahman Pushkarasarinhavingseen thetruth,havingfoundthetruth,havingdiscernedthetruth,havingfullymastered thetruth,havingpenetratedthe wholedepthof thetruth,havingcrossedoverbeyond uncertainty,having dispelledalldoubts,dependentonthefavourof noone else(f. 524a),nothavingfound itbyanother,havingfound the incontrovertibledoctrinesintheteachingoftheMaster,rosefromhisseat,andthrowinghis cloak over oneshoulder,turned withclaspedhandsto theBlessedOne,andsaid to the BlessedOne, "Lord,glorious, truly glorious!Lord,I takemyrefugein theBuddha,inthedharma;Itakemyrefugeinthefraternityof bhikshus;mayI bereceivedamongthelayfollowers. Fromthisdayforth,whilelifelasts,I takemyrefugeandIputmytrust(in them)."lWehaveseen(p. 54)thatDevadattaandquiteanumber ofQakyashad been made to enter the order muchagainsttheir will when the Buddha visitedKapilavastuin the sixthyearof hisministry.Devadatta was theleaderof this dissatisfiedportionofthefraternity,andhisnamebecamein latertimessynonymouswitheverythingthat isbad,theobjectof thehatred of all believers. WereadinDulvaiv. f.453,that while the Blessed OnewasatQravasti,Devadatta started forKapilavastuwith theintention ofstealing Gopa,the Buddhas wife. Hecameupto her and took herhand,but shegaveit such asqueezethat the bloodspurtedout,and then she threwhimfrom the terrace wheretheywerestandingintotheBodhisattvaspleasurepond.TheQakyasheardthenoise1Thispassage,which is continu- everitwaspossible,sothatthecorn-allyrepeatedintheDulva,isrepro- parison mightbe madebythoseduced toshowhowexactlythe Ti- whocannot avail themselvesof thebetantext andthePaliagree.Ihaveoriginaltexts,usedRhysDavidsexpressionswher-84THELIFEOFTHEBUDDHA.of hisfalling.Whentheyfound out that Devadattahadpenetratedinto the innerapartmentsof theBodhis-attva,1and had tried to seduce hiswife,theywantedtoputhimto death;buttheyrememberedthattheBuddhahadoncepredictedthat Devadatta wouldinevitablyfallintohell,sotheylethimgo.Anothertime,while the Blessed OnewasstoppingatEajagrihaat the Kalantaka nivasaBamboogrove,therewasadirefamine,andit becamedifficult togetalms. Sothebhikshuswhohadmagicalpowers,andwhoknewthecountrycalledJambudvipa(ortheisland ofJarnbu),usedtogothere andfill theiralms-bowlswithdeliciousjambu,myrobolan,or vilvafruits,andbringthembackanddividethemwith theother bhikshus. Otherswouldgoto Pur-vavideha,or toAparagaudani,or toUttarakuru,wheretheywouldfill their alms-bowlswiththewildricewhichgrewthere,and with thistheylived,dividingwhatwasleft over with thefraternityof bhikshus;ortheywouldgoto the fourLokapalitasheaven,to theTrayastrim-cat devasheaven,and fill their alms-bowls with nectar(amrita);oryetagaintheywouldgoto distantcountrieswheretherewasprosperityandplentyand fill theiralms-bowlswith all kinds ofsavouryviands,withwhichtheylived inplenty, dividingwhat was left overamoilgthebhikshus.ThenDevadattathoughtthat it wouldbe agreatthingforhimto be ableto do like thesebhikshuswithmagicalpowers.So he went to where the Blessed Onewas,and askedhim to teach himmagic.But theBuddha,1Theuseofthe termBodldsattva vadattasdeath,which tookplaceinthislegend,andinanother(DulvawhenAdjatasatruwasking (i.e.,iv. f.454)whichwewill haveocca-duringthe last fiveyearsof thesion to relate fartheron,seems to Buddhaslife).Ontheotherhand,implythat the Buddha had not we have learnt(p. 57)thatYa6-reachedenlightenmentat the time dhara became a bhikshuni. It iswhenit tookplace,or,at allevents, impossibleto make these differentthathiswiveswere notawareofit. accountsagree,but thelegendInthelegendof f.454,Yaodhara isinterestingas illustrative of theis theheroine,and thestoryis said Buddhistideas of the characters oftohave occurredshortlybeforeDe- theBuddhas wives.DEVADATTASMAGICALPOWER.85whowell knew the evil intentionslurkingin hismind,answered,"Gotama,devoteyourselftovirtue,andbythat meansyouwillacquire magicaland otherpowers.Gotama,devoteyourselftoacquiringspiritualinsightandsuperior knowledge,andyouwillacquire magicalandotherpowers."So, seeingthat the Buddha would not teach himmagic,he went toAdjnata Kaundinya, Agvadjit,Bhad-rika, &c.,and asked them to teachhim,buttheyknewtheBlessed Onesopinion,sotheyeach onesuccessivelyansweredhim,"Devadatta,learn torightlyunderstandrupa,andyouwillacquire magicaland otherpowers.Devadatta,learn torightlyunderstandvedana,sandjna,sanskara,vidjnana,andyouwillacquire magicalandotherpowers."ThenDevadatta wenttoDa^abalaKaxyapa, sayingtohimself,"The sthaviraDa^abala Kagyapahasnosuperiorfar or near;he is withoutguile,an honestman,themaster ofmyelderbrother,Ananda(bdag-gi phu-nu-bo-rgan pa kundgah-bo);hecanteachmethewaytoacquiremagicalpowers."Kagyapa taughthim theway;then Devadattakeptfromsleeping duringthenight,andhavingreached thefirststageofdhyana,heacquiredtheirrdhi of thewayoftheworld. So he becameable,frombeingone,to multiplyhimself; and,having multipliedhimself,he couldbecome oneagain.With theeyeof wisdom he couldmakehimself visible or invisible. Hecouldgofromo